
Book. 4" 

Copyright N° 



COPYRIGHT DEPOSIT: 



Divine Power 

OR 

SPIRITUAL INTERPRETATION 
OF THE SCRIPTURES 



AND THE PRAYER OF FAITH THAT 
HEALS THE SICK 

BY 

CHARLES G. PEASE, M.D. 



RESTORATION OF THE POWER OF THE 
EARLY CHURCH 



Written for the Clergy, Physicians and the Laity, 
in Obedience to Conscious Revelation 



THE RESTORATION PUBLISHING CO. 
NEW YORK CITY 

1905 




.-?* 



i 
MAR 14 1905 

OOIPY 6. 



Copyright, 1904, 

BY 

Charles G. Pease. 



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who, witfV <x\x<%<2,l face, aentfe touch <xyib ^oijwa a>oice, 
encotttaaeb we an& ta-be we wot to wotti4, wnen \\o\x 
thought \%ou, oan> a s&abow w wi^ 6tow, anb, though 
to human et^eo uti^ee^, ati$ with we an£> c^o^ed^ 
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as net, &nt soon face to face. *?9o non, of £ove 5)ia>i4^e, 
n>Ho &new> no -parting an^ wonlb neuet opean t&e 
njorbs a aoob~6ne," 3 bebicate tnio wozn of £cue, with 
aM wn sowl ; ac^Wi^w^ebaina with i°Hi 9tonne beat, 
\%owv nefp, nont inspiration, ani tne Mcsseb fntfifwent 
of nout promise at tne altar, of enMe^^ cowpanionsnip. 

®Mowt totH'Ha 

elCnsfcanb. 



PREFACE. 



I have heard people say, after listening to a "spirit- 
ual" exposition of a portion of Scripture, "That is too 
deep for me!" and give the subject no further thought. 
Such people read the Bible, but are not willing to 
search for the hidden pearl of great price; they are 
willing to live in the letter, but will not pay the price, 
will not withdraw their minds from all preconceived 
notions, doctrines, beliefs, and the things of this world, 
and open an emptied mind to "Spirit" (John 4: 24)* 
and receive an illumination of the text, and spiritual 
understanding, which is the reward for those who 
sincerely, earnestly and diligently search for the hidden 
truth. The author has only covered in this work 
what seemed to be sufficient of the ground to enable 
the reader to pursue the study of the Scriptures with 
the illumination obtained through the prayerful, un- 
prejudiced dwelling upon the opened passages herein. 

*The original reads "God is Spirit/' which the reader 
should bear in mind. (Twentieth Century New Testament.) 



ii PREFACE. 

The prayer of faith that heals the sick, as opened up 
in this book, is the positive teaching of the Master, 
verified by the personal experience of the author. 

Reader, if you are seeking after truth, then this book 
is for you, with all the riches of spiritual knowledge 
and power, to which it will lead you, by quickening 
your spiritual understanding of the Scriptures. 

If the Scriptures are read from the human stand- 
point, they will be interpreted from the human stand- 
point, and Jesus said to such, "Having eyes, see ye not? 
and having ears, hear ye not?" 

To see and hear and understand, spiritually, one 
must read and contemplate the Scriptures from the 
standpoint of Spirit; then will the spiritual inter- 
pretation be revealed. 

This work is the result of a clear and unmistakable 
commission and direction from the unseen (2 Cor. 4: 
18), and being but a willing and obedient instrument of 
the blessed influences that are eternal, and having been 
brought away more fully from the transient, material 
things, and into the realm unseen, where my treasure 
and my heart abide, I live out in love, a life, in the free- 
dom of the Spirit, desiring none to offend, but speaking 
out the truth of God, in "perfect love," which knoweth 
not fear, I leave the Spirit of truth to do the work 



PREFACE. iii 

for which He has been voiced through this humble 
medium. 

Still obedient and still desiring a fuller revealment of 
the glories and realities of immortality unto the expres- 
sion thereof in the flesh. 

Charles G. Pease. 



Note. — Texts followed by this sign (°) are quotations 
from the Twentieth Century New Testament, published by 
Fleming H. Revell Co., a translation into modern English 
made from the original Greek. 



CHARLES G. PEASE, M.D. 

Late member {and Censor) of the N. Y. County Horn. Medical 
Society; American Institute and State Society; Academy 
of Pathological Science; N. Y. Materia Medica Society; 
Hon. Cor. Member La Societe Francaise d'Electrotherapie, 
Paris, France; N. Y. Presbyterian Union, Etc., Etc. 



INDEX 



PAGE. 

Opening Chapter i 

Prayer and the Prayer of Faith that Heals the Sick 13 

The Healing of Others 20 

The Lord's Prayer 23 

The Whole Gospel 26 

Salvation 29 

Forgiveness of Sin 32 

Lessons from the Parable of the Prodigal Son . . 35 

Confessing and Believing 38 

The Blood 41 

Atonement (At-one-ment) 44 

The Cross 46 

In My Name 50 

Faith 53 

Concentration 55 

Hindrances 59 

Awakening 63 

Love 65 

Advancement 69 

Evidences 71 

Spiritual Guidance 76 

The Window 79 

Argument 81 

Spiritual Revealment 84 



INDEX. ii 

PAGE. 

Text Illumination 91 

Serpent of Brass 107 

Doing Good no 

"Neither Do I Condemn Thee/' in 

Standing Alone 113 

Sorrow 115 

No Separation 117 

Oneness of the Seen with the Unseen . . . . iig 

Resurrection 122 

The Believer's Creed at One with Divine Power . . 125 

Marriage 126 

Attuned to God 127 

Poems — 

That Other Country 129 

The Fatherhood of God and the Brotherhood of Man 131 

My Prayer 132 

The Christ-Spirit 132 

Declaration 133 

Secret of Spiritual Power 133 

My Experience 133 

Individuality 134 

A Little Child 137 

Summary 139 

Final 142 

Appendix 144 

Index to Texts 146 



IReao ano re«reao evers woro 
on everg page carefully, slowls, 
pragerfulls ; looftino to Spirit. 

—John 4 : 24. 



DIVINE POWER 



OPENING CHAPTER 



"Come now, and let us reason together, 
saith the Lord." (Isa. i: 18.) 

"O^EARCH the Scriptures, for in them ye think ye 
JcD have eternal life" — not in the human words, but 
in the spiritual truths back of the human words, that 
cannot be expressed in any human language, but 
revealed by the Spirit. Therefore let us search the 
Scriptures for the hidden truth which can only be 
brought to light by seeking earnestly to know the 
mind of Christ. "The letter killeth, but the Spirit 
giveth life/' To search intelligently, we want to start 
out with a fundamental principle or premise. There- 
fore the first fact to determine is, whether Jesus spoke 
of Himself or voiced the Father. To this end, and 
that we may get a clearer understanding, let us con- 
sider together Matthew 1 1 : 27-30, inclusive. 

Verse 27 — "All things have been delivered unto Me 
of My Father, and no one knoweth the Son, save the 
Father; neither doth any know the Father, save the 



2 DIVINE POWER. 

Son, and he to whomsoever the Son willeth to reveal 
Him." 

The following human illustration may bring out 
the meaning of this verse more clearly : A king, send- 
ing his ambassador to a people, delivers unto him 
"all things" relating to the relationship and the desired 
relationship between the said king and the said people ; 
and no one knows the ambassador save the king, 
who has revealed his mind unto the ambassador (and 
the mind of the king is the king), which has become 
the mind of the ambassador, therefore the ambassador 
is known only to the king; and no one knows the 
king's mind (the king) save the ambassador, and he 
to whomsoever he willeth to reveal the king's mind 
(the king). 

Verse 28 — "Come unto Me all ye that labor and are 
heavy laden, and I will give you rest." — "Labor and 
heavy laden" is a condition of absence from the Father. 
What is the "rest" that Jesus speaks of? We learn in 
verse 2J that it is the revealing unto His hearers and 
unto us of the mind of the Father, which when we 
perceive it and receive it into our consciousness — our 
mind — we become new creatures, absent from the con- 
dition expressed in the words "labor and heavy laden" 
and present with "rest" which is being at-one with the 
Father. In connection with the above read the parable 
of the Prodigal Son (Luke 15. 11-24). 

Verse 29 — "Take My yoke upon you and learn of 
Me; for I am meek and lowly in heart; and ye shall 



• OPENING CHAPTER. 3 

find rest unto your souls." Do not the words "Take 
My yoke upon you/' mean : Come into My life work 
with Me ? A yoke is worn by oxen, both pulling to- 
gether, doing the same work; and the work of the 
"Son" as per verse 2J is to reveal the things of the 
Father unto men. 

"Learn of Me." Learn what? As per verse 27, 
the mind of the Father. 

"For I am meek and lowly in heart." Do not these 
words indicate none of self, or self-abnegation? and 
that He would hold nothing back, but reveal all of 
the mind of the Father (as best He could through 
the human language) ? 

"And ye shall find rest unto your souls" through 
perceiving, receiving, into the consciousness (the 
mind), the mind of the Father. 

Verse 30 — "For My yoke is easy and My burden is 
light." For My life work (yoke) is easy, being the 
revealing of the mind of the Father, which is life, 
love, peace and joy. "And My burden is light." These 
words are expressive, for the burden being the water 
of life is refreshment unto the bearer. 

The life work referred to is a spiritual work, it is 
revealing "Spirit" (John 4: 24)*, and is easy — full of 
joy, peace, eternal life. But the human experience 
of Jesus was a hard one, for He had to meet the 
animus and the hatred of those among whom and 

*"God is Spirit." Twentieth Century New Testament. 



4 DIVINE POWER. 

for whom He labored, enduring their persecution and 
crucifixion; and He said, "Foxes have holes, and 
birds of the air have nests, but the Son of Man hath 
not where to lay His head." (Luke 9: 58.) Thus 
we see the distinction between the enduring, spiritual 
life and the transient, human experience, which is 
overcome and lost sight of in the spiritual, even the 
overcoming of death in the resurrection life. 

Let us now consider John 3 : 16 and ask the ques- 
tion, What is it to believe "in Him?" Is it not to 
believe His testimony? and were not His words and 
acts expressions of the "mind" which was "in Him," 
and were they not a revelation of the Father? Truly, 
it is not to believe on a personality, but to believe 
that which a personality or individuality expresses. 
"As a man thinketh, so is he." In other words the 
mind of a man is the man. The physical is but the 
earthly expression of the mind. Is it not, therefore, 
of necessity, to believe in that which "He" revealed — 
the great truth behind the physical — the omnipresent 
God? 

"The words that I speak unto you I speak not of 
Myself ; but the Father that dwelleth in Me, He doeth 
the works." (John 14: 10.) Does not the word 
"Father" mean the mind of the Father — which is the 
Father? "Let this mind be in you, which was also in 
Christ Jesus." (Phil. 2: 5.) 

"I am the way, the truth and the life : no man cometh 
unto the Father but by Me." (John 14: 6.) Do 



OPENING CHAPTER. 5 

not these words indicate that Jesus is the only one 
who revealed the Father, therefore the only way unto 
the Father? The Rev. Dr. Elmendorf defines "truth" 
as "exact agreement between the ideal and the real." 
Another clergyman defines it as "No discrepancy 
between the word of teaching and the acts and life 
of the individual." 

"I am the true vine, and My Father is the husband- 
man. Every branch* in Me that beareth not fruit 
He taketh away." (John 15: 1, 2.) Do not these 
words mean that Jesus is bearing fruit (His acts and 
life) according to the mind of the Father? or in other 
words that He is correctly representing the Father, 
and that those who do not perceive and receive the 
mind of the Father through the acts and teachings 
of Jesus, and consequently do not manifest the fruit 
thereof in their lives, are none of the Father's, and 
are removed as a dead branch? 

"He that loveth Me not keepeth not My sayings: 
and the word which ye hear is not Mine, but the 
Father's which sent Me." (John 14: 24. )f Do not 
these words indicate that Jesus formed the human 
words to reveal the Father, "Spirit?" (John 4: 24) 



*"He removes any of My branches that do not bear fruit." — 
Twentieth Century New Testament. 

f"Those who do not love Me will not lay My teachings to 
heart ; and the teaching you are listening to is not My own, but 
that of the Father who sent Me." — Twentieth Century New 
Testament. 



6 DIVINE POWER. 

who is not contained in human words, but must 
be seen and comprehended spiritually, and he who 
loved not Jesus would take no vital interest in His 
teaching, for He lived out in His life what He taught. 
(John 12:44-50.) 

"When Jesus knew that His hour was come that 
He should depart out of this world unto the Father, 
having loved His own which were in the world, He 
loved them unto the end." (John 13: 1.) Do not 
these words indicate the depth of love Jesus had for 
those who listened to and received His message and 
became one with Him in fellowship up to their under- 
standing of the truth imparted to them? 

"Jesus knowing that the Father had given all things 
into His hands, and that He was come from God, 
and went to God; He riseth from supper, and laid 
aside His garments ; and took a towel and girded Him- 
self. After that He poureth water into a basin, and 
began to wash the disciples' feet, and to wipe them 
with the towel wherewith He was girded." (John 13 : 
3-5.) Is not Jesus carrying out in His life and acts 
as well as in His speech, all things that the Father 
had given into His hands to do, as our example ? 

"If I, then, your Lord and Master, have washed 
your feet, ye also ought to wash one another's feet. 
For I have given you an example, that ye should do 
as I have done to you." (John 13: 14, 15.) Jesus the 
Teacher, Master (Leader), Example. 

"Believe Me that I am in the Father, and the Father 



OPENING CHAPTER. 7 

in Me; or else believe Me for the very works 5 sake." 
(John 14: 11.)* "Can two walk together except they 
be agreed?" (Amos 3: 3.) Jesus was in agreement, 
or in union, with the Father (as expressed in John 
14: ii°) and therefore, of necessity, the Father was 
in agreement with Jesus; consequently they were of 
the same, or in the one mind — the mind of the Father ; 
as we will be, if we are in agreement or in union with 
the Father; Jesus being our example or guide. 

As we find that Jesus, in His human personality 
or individuality, is revealing the Father to us, does it 
not follow that it is for us to receive "Spirit" (John 
4: 24 ) into our consciousness — our mind, and not 
personality, as we conceive of personality in the 
human,f that we may live out in our human person- 
ality or individuality the same life, and do the same 
works that Jesus did ("and greater works"), if we 
come into the same understanding of "Spirit" — the 
Father — which He had and which He is trying to 
reveal unto us through His human words and life. 
(John 14: 12.) 



*"Believe me," He said to them all, "when I say that I am 
in union with the Father and the Father with Me, or else 
believe Me on account of these very things which you see." — 
Twentieth Century New Testament. 

f "That they might search for God, if, after all, they might 
feel their way to Him and find Him, and yet He is never 
really far from any one of us; for it is in Him that we live, 
and move and are." (Acts 17: 27, 28). — Twentieth Century 
New Testament. 



8 DIVINE POWER. 

"Why callest thou Me good? there is none good 
but one, that is God." (Mark 10: 18.) Do not these 
words indicate that Jesus did not wish anyone to 
look to His personality? "And at that time you will 
not ask any questions of Me. Believe Me, if you ask 
the Father for anything He will grant it to you as 
My followers." (John 16: 23. °) When Jesus should 
have passed from their sight, the disciples could not 
ask any questions of Him, but if they should ask any-* 
thing of the Father, with or in the spiritual under- 
standing of the mind of the Father, which they had 
or would have, as His (Jesus') followers, the Father 
would grant it. In other words, being followers of 
Jesus, the disciples, through the teachings and acts 
of Jesus, had come into an understanding in some 
measure and would come into fuller understanding 
when they should receive the Holy Spirit in response 
to their reaching out to Spirit (desire — attitude of 
asking), their spiritual requests and needs being 
recognized and granted in consequence of the atone- 
ment (in the same mind w T hich was in Christ Jesus). 
rThe disciples were in such an attitude of mind toward 
or relationship to the Father, that it was possible to 
have all the promises fulfilled to them, there being 
an open avenue of communication, through atonement, 
through which they could come into the fullness of 
joy. (John 16: 24.) 

The disciples would be sorrowful during the dark 
days before them, when "the world" would rejoice in 



OPENING CHAPTER. 9 

the thought that Jesus could no longer disturb its 
peace; but when the disciples should come into the 
glorious realization that Jesus lived, though He had 
been crucified, that His teaching of immortality was 
true, then would their sorrow be turned to joy (John 
16: 20) and their joy would be full and power added 
when they should receive the Holy Spirit. (Acts 2 : 
15-18.) 

"For the Father Himself loveth you, because ye 
have loved Me, and have believed that I came out 
from God." (John 16: 27.) 

In loving Jesus, the Father is loved, because Jesus 
is manifesting the Father (John 14: 10), and the 
Father loves us, constituting atonement with the 
Father. Jesus inspired confidence in the disciples, 
and they, believing that He came from and was 
revealing God, received the revelation. 

"These things I have spoken unto you that in Me ye 
might have peace. In the world ye shall have tribula- 
tion; but be of good cheer; I have overcome the 
world." (John 16: 33.) "These things I have 
spoken" are meaningless except as they reveal the 
mind "in Me" (which is the mind of the Father.) 
(John 17: 8.) "That. . .ye might have peace." This 
is contrary to that which the world gives, but there 
is "good cheer" in the revelation through Jesus, of the 
Father, in the spiritual life one is enabled to live, 
above the world, and though the body is killed the 
soul is victorious. Jesus being our example, as He 



10 DIVINE POWER. 

has "overcome the world," so may we, through the 
same spiritual consciousness which Jesus has, and 
which He desires us to have ; and this was His mission. 

"All things that the Father hath are Mine; there- 
fore said I that He shall take of Mine and show it 
unto you." (John 16: 15.) Jesus is speaking of the 
Holy Spirit's (John 16: 13, 14) revealment of the 
truth, which, being identical with the teaching of 
Jesus, will be full evidence that Jesus correctly re- 
vealed the Father and thus verify His claims. (John 
14: 10.) 

"Father, the time has come; honor Thy Son, so that 
Thy Son may honor Thee." (John 17: i.°) Jesus 
is speaking of Himself in the third person; He is 
asking the Father to "honor" Him by giving Him 
strength and endurance, to go through the awful 
trial before Him, that He may "honor" the Father 
by being faithful to the end. 

"Thou gavest Him power over all mankind, so that 
He should give enduring life to all those whom Thou 
hast given Him." (John 17: 2. ) 

Gave "Him" (Jesus) power to heal the sick, give 
sight to the blind, cause the lame to walk, raise the 
dead, that "all mankind" might have the evidence of 
His (Jesus') divine commission, so that His reveal- 
ment of the Father might be received by those who 
were ready, and consequently would be drawn to 
Jesus by God's Spirit to receive the revealment, which 
is "enduring life." 



OPENING CHAPTER. 11 

"And this enduring life is to know Thee as the only 
true God, and Thy Messenger, Jesus, as the Christ." 
(John 17: 3. ) 

To know the "Messenger ... as the Christ," the 
Christ being the revealment of God to man. "Now if 
we be dead with Christ, we believe that we shall also 
live with Him." (Rom. 6: 8.) If we (still in the 
flesh) are as dead to self, to the human, even as Christ 
was dead in the human (physical) sense, when His 
body hung upon the cross, then shall we be alive, 
spiritually, even as Christ is alive spiritually. (See 
chapter on Prayer.) 

"Therefore, since human nature is the common heri- 
tage of the children, Jesus also shared it, just as they 
do, in order that by His death He might render power- 
less him whose power lies in death — that is the devil 
— and might in this way deliver all those who, from 
fear of death, had all their lives been living in slavery.* 
It was not, of course, to the help of the angels that 
Jesus came, but to the help of the descendants of Adam. 
And consequently it was necessary that He should be 
made like His brothers at all points, in order that He 
might prove a merciful as well as a faithful High 

*"Render powerless" "the devil" (the deceiver), who had 
kept the people in slavery to the hollow forms of the law 
through fear of death, by showing to the people through His 
(Jesus') death that though the^ body might be destroyed there 
could be no destruction of the life (proved in His resurrection) 
and thus deliver the people from the fear of death ; which fear 
had enslaved them. 



12 DIVINE POWER. 

Priest, in all that relates to God, for the purpose of 
expiating* the sins of His people. The fact that He 
Himself was tempted and suffered enables Him to help 
others who are tempted." (Heb. 2: 14-18. ) 



*The Century Dictionary and Cyclopedia gives a definition 
of "expiate" as follows : "Remove or endeavor to remove the 
moral guilt (a crime or evil act) or counteract its evil effects 
by suffering a penalty or doing some counterbalancing good." 
Jesus sacrificed Himself that He might bring the truth to light, 
and thus undo or make of no effect, the work of the "de- 
ceiver," thereby bringing deliverance to those who would 
receive the Light. (See chapter on Atonement.) 



CHAPTER II 



PRAYER, AND THE PRAYER OF FAITH THAT HEALS 

THE SICK. 

PRAYER is communion — spiritual communion — not 
by words of mouth, as a petition addressed to a 
human monarch, but an attitude of mind that is apart 
from any human word, spoken or unspoken, as one 
would put forth his emptied hand to receive a promised 
gift, without word of mouth ; the attitude, the extended 
hand, indicating the desire, is the "act" of "asking." 
So the mind, emptied of all earthly (human) thoughts 
and desires, and opened to "Spirit" (John 4: 24), in 
meekness and lowliness of heart (self-abnegation) and 
in earnestness and expectancy (Matt. 5:6) expresses 
the desire for spiritual wasdom, guidance, strength, 
power, love, endurance, when we have let go the mental 
grasp upon everything but "Spirit." Expressed in 
different form, it is, the mind emptied of self (which 
includes the body, any illness or pain, and thought of 
drugs, envy, hatred, covetousness, pride) and the 
things, interests and personalities of the world, and 
filled with the Holy Spirit; atonement with God. 
Through this act, and entering into this experience, 

13 



14 DIVINE POWER. 

the body is healed and all needs supplied and avenues 
opened, without our thought. 

We find the above teaching — the unfolding of the 
truth — in Luke 12: 22-32; and in James 5: 15, which 
latter text indicates that the healing of the sick is one 
with the "forgiveness" of sins; the same is true of 
Luke 5 : 23. 

We do not tell our troubles to God, we do not present 
our case in relation to the earth or human experiences ; 
we only allow God to reveal wisdom and guidance, and 
to bestow peace, strength, health, and supply and to 
open the way of escape. If we present that which to 
us, in the earthly experience, are troubles and wrong 
conditions, we are in the "presenting" attitude and 
not in the "receptive" attitude, and we are in relation- 
ship with the things of earth and not abiding in the 
secret place of the Most High. 

The prayer of faith which heals the sick, is found 
in the following words : "Seek ye the Kingdom of 
God* and all these things shall be added unto you." 
(Luke 12: 31). 

The following questions and answers will help the 
reader to perceive the spiritual thought behind the 
human words, and thus enter into the understanding 
of the truth as taught and practised by Jesus ; for He 
practised what He taught : 



*Dr. G. Campbell Morgan interprets this text as "coming 
under the reign of God." 



PRAYER. 15 

What is meant by "the Kingdom of God ?" 

A kingdom with God left out would not be "the 
Kingdom of God," therefore our inquiry brings us 
to God. 

Where do we seek God? 

Not at the ends of the earth and "neither in this 
mountain, nor yet at Jerusalem" (John 4: 21), for 
God is right here, being omnipresent (filling all 
space) ; consequently to seek God is to seek to recog- 
nize God — Spirit. (John 4: 24.) 

How do we recognize God — what attitude and condi- 
tion of mind is necessary? 

The answer to this question is found in the first 
part of this chapter. An earnest, sincere, positive 
desire for conscious atonement with "Spirit" (Rev. 
3 : 20) is requisite. The giving up of self — abandon- 
ment to God — brings recognition as the result of the 
act, and recognition is one with healing, joy, peace, 
power — the power of God unto all good works, and 
to faithful, enduring service, with increasing power 
manifested through us as we increase in spiritual 
development and knowledge of Divine law. (God, 
the same yesterday, to-day and forever.) 

Jesus laid stress upon the fact that we should not 
seek (or ask or pray) for anything in the material, 
and He used the lilies of the field as an illustration ; He 
said, Consider the lilies, they do not seek these things, 



16 DIVINE POWER. 

and see how beautifully they are clothed. (Luke 12: 
27.) "Consider the ravens . . . God feedeth 
them; how much more are ye than the fowls." (Luke 
12: 24.) "Take no thought for your life, what ye 
shall eat, neither for the body what ye shall put on." 
(Luke 12 : 22.) Surely if we should ask God for these 
things we would be taking "thought for" them, other- 
wise we could not ask for them, they not being in our 
mind. 

"For all these things do the nations of the world seek 
after." The nations of the world are not looking to 
God, but to these material things, "and your Father 
knoweth that ye have need of these things." If we 
are at one with the Father, that is, looking only to Him 
and not seeking anything from Him except His love, 
His companionship, His life, His allness, then all these 
material things will be "added unto" us. 

Again, "these things" are not "the Kingdom of 
God," and material thoughts and spiritual thought 
cannot occupy the same mind at the same time. Jesus 
said that figs and thistles cannot grow on the same tree. 
(Luke 6: 44.) "If a house is divided against itself, 
that house cannot stand." (Mark 3: 25.) If we ask 
for any material thing, is it not "self" that is asking 
for it ? Are we not thinking of self instead of thinking 
of God only? "And which of you, by taking thought, 
can add to his stature one cubit ? If ye then be not able 
to do that which is least, why take ye thought for the 
rest ?" (Luke 12 : 25, 26.) Peter tempted Jesus to look 



PRAYER. 17 

to, to consider, "self;" Jesus "turned and said unto 
Peter, Get thee behind Me, Satan ; thou art an offense 
unto Me ; for thou savourest not the things that be of 
God, but those that be of men." (Matt. 16: 23.) 

If you have entered into some understanding of the 
foregoing, do you not now comprehend why the church 
has been powerless, yea and dead ? 

"The prayer of faith shall save the sick." (James 
5: 15.) These words have been interpreted from the 
material standpoint, and the church in accord with its 
false interpretation, has prayed for the material (phy- 
sical) condition, and having no material results from 
the material prayer, has left the healing of the sick to 
material drugs, which have been looked to as the 
source of healing, in spite of the manifold ills which 
have resulted from their use. 

In the darkness of the church the physicians have 
done the best they could with the light they have had, 
and the source from which they have sought to obtain 
help. 

In asking God to heal the sick one, the mind of the 
one making the prayer is upon the sickness (a material 
condition), otherwise the condition of illness could not 
be recognized in the wording of the prayer. The one 
is seeking in prayer a change in a material condition, 
and this is not seeking "the Kingdom of God," but is 
a complete reversal of the words of Jesus. Jesus said 
that by seeking one thing certain results would follow. 

If an electrician tells you to put a carbon between 



18 DIVINE POWER. 

the cut ends of a wire carrying a current, that you may 
obtain light, and you put a wire between the cut ends 
of a carbon and fail to obtain light, and still continue 
the fruitless practice, where will you say the lack of 
intelligence lies — with the electrician or with your- 
self? 

Is it not reasonable to infer that the anointing 
"with oil" (James 5 : 14) was merely a symbol of the 
healing of the sick by the Holy Spirit, the word oil 
being used elsewhere to indicate spirit? (Matt. 25 : 4.) 
Therefore this outward form being merely symbolical 
is not essential as "the symbol (letter) killeth, but the 
spirit giveth life" (2 Cor. 3 : 6) and "healeth all thy 
diseases." (Psalm 103: 3.) 

That professed Christians in time of need should run 
away from God to drugs and to other human agencies 
for help, can only be accounted for on the ground of 
the misunderstanding of, and the false interpretation 
of, the Scriptures, and consequently lack of spiritual 
power in the church. 

He who claims that he employs drugs, and then asks 
God to bless the means, acts independently of God, and 
then asks God to bless his act. Some people seem to 
have little comprehension of the meaning of the words 
logic and law. Logic is clear, intelligent reasoning, 
and the revelations of God are revelations of Divine 
law, which man must parallel his life and conduct to, 
and not try to parallel God to himself, because he can't 
do it, although he may deceive himself into believing 



PRAYER. 19 

that he can (asking God to bless his acts). If God is 
directing our lives we don't have to ask God to bless 
His own acts through us. God doesn't have 10 be 
advised or directed in His work; we merely want to 
look to it that we understand the spiritual import of the 
teachings and keep so sensitive an attitude toward God 
that we will get the leadings, to be obeyed without fear 
(in perfect love which casteth out fear), without 
lagging and without going in advance of the leading 
of the Spirit. "Since our life is due to the Spirit, let 
us rule our conduct by the Spirit." (Gal. 5: 25. ) 

By living constantly in the consciousness of God we 
are lifted out of the material, in consciousness, and it 
consequently has no influence upon us. 

If we should be off our guard, and a pain or ailment 
calls out for our attention, and we should give heed to 
it, we would be bound hand and foot in helplessness, 
for we would have looked away from God, our source 
of help (Luke 12: 31), our true and natural abiding 
place, and would be looking to the material, to self, 
with all that that means. 

Jesus' mission w r as to establish a spiritual kingdom 
upon the earth, in the consciousness of man; not at 
any time did He tell His disciples to ask the Father 
for any material thing, "Whatsoever ye shall ask" 
(John 14: 13) refers to desiring spiritual gifts and not 
otherwise (Luke 12: 31). 



CHAPTER III. 



THE HEALING OF OTHERS. 

KEEPING in mind the foregoing chapter, and re- 
membering that prayer is receptive attitude of 
mind toward the blessed Holy Spirit, and receiving the 
abundant flow into his or her soul of the fullness of 
Love, which is joy and uplift and power, the servant 
of God gives out of Divine Love, consciously, to the 
one desiring to be healed; being mindful (conscious) 
of the spiritual individuality of the one in need, not 
having in mind the illness or temporal needs (for you 
are seeking and giving out the "Kingdom of God" 
to the "needy one," and not to that "one's needs") 
and the one is healed immediately or slowly, depending 
upon how completely the servant of God is separated 
from the things of the world, human thoughts and 
needs, when acting as the channel for Divine help to 
the one in need. (Acts 3:6.) 

A wayward one, or one in any trouble, is lifted to 
God and helped by the same prayer of faith. 

Truly faith in the power of God is requisite to 
inspire confidence to look away from all human condi- 
tions, material remedies and human help, unto God. 
20 



THE HEALING OF OTHERS. 21 

The Holy Spirit can and will act through the channel 
thus opened, unto the fulfilment of the promise in 
Luke 12: 31. 

The result will follow obedience to the law (Luke 
12: 31) as positively as you have faith unto obedience 
(John 7:17); then faith will have led you unto knowl- 
edge. 

Some Christian workers have tried to disprove the 
power of God to heal the sick by the statement that 
they have known beautiful Christian characters w T ho 
have been lifelong sufferers ; that if God had any power 
to heal the sick He would have healed them. In reply, 
I have asked the question, if these dear people had not 
looked to the material remedy, thereby denying God's 
power, and occupying an opposite position to those 
to whom Jesus said, "According to your faith be it unto 
you." (Matt. 9: 29.) 

These words have created consternation, and the 
doubters of God's power have looked for some other 
excuse for occupying the peculiar position in which 
they find themselves. 

"In the same way the Spirit also supports us in our 
weakness. We do not even know how to pray as we 
ought; but the Spirit Himself pleads for us in sighs 
that can find no utterance. Yet He who fathoms the 
depths of our hearts knows what the Spirit's meaning 
is, because the pleadings of the Spirit for Christ's 
people are in agreement with God's will. But we do 
know that God makes all things work in harmony for 



22 DIVINE POWER. 

the good of those who have received the call in accord- 
ance with His purpose." (Rom. 8: 26, 27, 28. ) 

If we truly realize and acknowledge it to be true 
"that God makes all things work in harmony for the 
good of those who love Him," and that there is a 
blessed influence at work on our behalf, if we are 
among those who have "received" (accepted or re- 
sponded to) "the call," then can w r e not see that if 
we pray about the "things" in our life or in the life 
of others, that we show a lack of faith, and that we 
are interposing our poor human wisdom where God is 
in charge, the Spirit, needing no remindings or sug- 
gestions from us, and that the moment we remind or 
suggest concerning these "things" we withdraw our- 
selves from atonement with Spirit to take cognizance 
of these "things" and thus come out of the right 
attitude or relationship? (Luke 12: 31.) (See the 
chapter on Prayer, etc.) 



CHAPTER IV. 



THE LORD'S PRAYER. 



a CAREFUL study, a perceptive spiritual contem- 
plation of the Lord's Prayer, in relation to all the 
teachings of Jesus, must bring the seeker for Truth to 
the understanding that Jesus, in response to the request 
of His disciples, gave to them a word-prayer, only that 
through the Word, He might convey to them an atti- 
tude of mind, which attitude of mind would be prayer. 

Let us, also, through the human word, as the only 
medium of human communication of attitude and 
thought of mind, try to perceive the wordless attitude 
of mind of this prayer, for speech is not heard in Spirit 
(the unseen) ; there the attitude, the quality of mind is 
recognized. 

We find in this prayer (Luke n : 2-4) the expres- 
sion (attitude) of recognition, reverence and love; the 
attitude of desire to be under His reign or guidance; 
an eagerness to respond to His leading or directing; 
a soul hunger for the spiritual Bread of Life, not for 
the future but in the present; a soul desire for atone- 
ment, ridding our mind of all sin and enmity or wrong- 
feeling toward others, and a desire not to have to en- 

23 



24 DIVINE POWER. 

dure temptation or come into danger of having any- 
thing enter our consciousness contrary to, and which 
would destroy or disturb, the perfect atonement with 
the Father. 

Jesus follows this human description or expression 
of attitude of mind, in, and as prayer, with a human 
illustration (Luke n: 5-13°) to impress upon His 
hearers the importance of an earnestness in this prayer 
(attitude of mind) that knows no abatement and no 
discouragement, but a firm purpose and enduring 
desire, which will be rewarded by the indwelling of 
the Holy Spirit (bread for the day).* 

ILLUMINATION. 

"Father," 
Recognition ; 

"May Thy name be held holy," 
Reverence and love; 

"And Thy Kingdom come," 

Desire to be under His reign or guidance; and 
eagerness to respond to the leading or directing 
of Infinite Wisdom ; 

"Give us each day our bread for the day before us," 
A soul hunger for the spiritual Bread of Life ; 

"And forgive us our sins, for we ourselves, too, for- 
give every one in debt to us," 

^Twentieth Century New Testament. 



ii 



THE LORD'S PRAYER. 25 

A soul desire for atonement, ridding our mind of 
all sin, and enmity or wrong feeling toward 
others ; 

And do not take us into temptation,"* 
A desire not to have to endure temptation or come 
into danger of having anything enter our con- 
sciousness contrary to, and which would destroy 
or disturb, the perfect conscious atonement with 
the Father. 

*Twentieth Century New Testament. 



CHAPTER V. 



THE WHOLE GOSPEL. 

"Preach the Kingdom of God . . . heal the 
sick/' (Luke 9: 2.) 

"Heal the sick . . . and say unto them, the 
Kingdom of God is come nigh unto you." (Luke 
10:9.) 
JI£ HE question is asked why the orthodox church 
JL preaches and teaches only half of the Gospel, 
whether that half be taught correctly or not. 

Is it because the church of to-day, not having the 
power of God, and consequently not doing the works 
of the Apostles, disposes of the subject by denying the 
power of God to do such works in this age, on the 
ground that such works are not needed now — that they 
were done in the early days of the church, that people 
might believe, but that they are not necessary now? 

Is it this very denial of the Holy Spirit having that 
power to-day, that prevents the operation of the Holy 
Spirit in such lives to such works ? 

Let us ask the religious teachers if all people are 
believers in and receivers of the Divine nature in their 
conscious experience. If not, then why are not all 
people believers, if the works done in the early church 

26 



THE WHOLE GOSPEL. 27 

are not necessary to-day, two thousand years having 
passed since that time? Truly suffering and evil are 
still witnessed on every hand, in high and in low places. 

Ignorance and inability always find fault with, and 
put the responsibility of failure on, the tools they have 
to work with ; just so the Holy Spirit, our God, is held 
responsible for the impotent condition of the church, 
by its teachers and preachers. 

Wherein lies the remedy? Some are sufficiently 
sincere in their desire for spiritual knowledge to seek 
to know the way of escape from the material bondage ; 
other professed Christians unfortunately seem to live 
in the experience expressed by the Right Rev. Phillips 
Brooks, D. D., in the following words : "Our ordinary 
life with one another, what in the language of the 
world we call society, has so left and lost the spontane- 
ousness of natural impulse, and so failed to attain the 
high conception of itself as a family of God, it so 
hangs fast in the dull middle region of conventional 
propriety and selfish expediency, that it becomes not 
the fountain, but the grave of individuality." 

The individuality of man should be developed in 
and through God and should not be under the domina- 
tion of any personality or system of theology. 

The full light in the Gospels should be sought for 
individually and these pages are devoted to an effort, 
through earnest, unprejudiced reasoning together, to 
guide the reader into that greater light and experience 
of the power of the Holy Spirit unto the fulfilment to 



28 DIVINE POWER. 

the individual of all the promises included in the 
teachings and instructions of the blessed Master; 
which are, every one, as true and potent to-day as 
when presented to man by the great Way-Shower, 
despite the impotent negations. 

Does not the way of escape from this impotent 
profession of religion lie in the true understanding 
of the human words spoken by Jesus, that we may 
perceive the spiritual truth and receive it into our 
consciousness, which is one with perception, and live 
it out as our daily experience even unto the fulfilment 
of the words, "He that believeth on Me" (he that 
understands and receives My teaching) "the works 
that I do shall he do also; and greater works than 
these shall he do; because I go unto My Father"? 
(John 14: 12.) 

Why should greater works be done because He 
was going unto His (and our) Father? Do we not 
perceive that up to that time the disciples had been 
looking to the human personality of Jesus, and there- 
fore had not entered into an understanding of, and 
individual reliance upon, Spirit,* and that they would 
not be ready to receive the Holy Spirit until after 
Jesus should disappear from their human vision and 
they could no longer lean upon His personality? (See 
opening chapter.) 



*"God is Spirit" (John 4: 24).— Twentieth Century New 
Testament. 



CHAPTER VI. 



SALVATION. 

"Drink ye all of it, for this is My blood of 
the new testament which is shed for many for the 
remission of sins." (Matt. 26: 27, 28; Mark 14: 
24; Luke 22: 20; 1 Cor. 11: 25.) 

JTj£HE disciples had known Jesus by His teaching 
JL and acts, which, however, they had not, to that 
time, disassociated with His human or physical per- 
sonality; therefore, to them, to receive His body was 
to receive that which had been expressed through 
His body; also that which would bring His physical 
form to their memory would also bring to memory 
that which had been associated with or expressed 
through His physical personality; therefore, as often 
thereafter as they would eat bread (Matt. 26: 26) 
and drink the fruit of the vine (juice of the grape) 
they would associate with it His physical body (flesh 
and blood) spent (poured out or shed) in revealing 
the Father to mankind, for the remission (destruction) 
of sins unto as many as would enter into the spiritual, 
eternal life, manifested through Him; and His blood 
was literally shed for all, as a consequence of His 

29 



30 DWINE POWER. 

faithfulness to the principles of God, that through His 
death immortality might be revealed to the world, and 
thus complete this wonderful and blessed revelation 
of God to man. 

Wonderful picture this — from the manger to the 
time of His. ascension ! God manifest that man might 
be won to God — away from material darkness unto 
spiritual light, through repentance (change of mind), 
whieh is essential to any change of attitude or com- 
panionship. This is salvation, for the old has passed 
out of the life and does not exist, as all things have 
become new, and man lives in the present. An ungodly 
man is what his former life has made him, but if 
he ceases to walk in the old path, and walks in the 
new, he is free, for there is no preserving process 
by which the past can be stored up outside of the 
consciousness of the individual. It is a guilty con- 
science that a man sometimes has a hard time to get 
rid of; being awakened by some testimony, incident 
or experience, he comes to himself, and his own con- 
science condemns him. It is his own conscience that 
stands between himself and God ; but when he realizes 
that God does not hold his past life of wrong against 
him, there being no consciousness of evil in the mind 
of God (Luke 15: 11-24), unlike many in the human, 
and that when he will let go of wrong — hate, envy, 
jealousy, dishonesty, trespass, deceit, gossip — which 
has existed in his own consciousness, constituting 
self-destruction, then on letting go of evil there will be 



SALVATION. 31 

no barrier of separation between himself and Infinite 
Love; his self-condemnation will vanish and he will 
stand forth a new man, in the honest determination to 
right every wrong he has done to others so far as in 
him lies, and to liquidate every obligation as quickly as 
possible. 

Liberated from the consciousness of sin, and having 
conscious fellowship with God, a man may suffer the 
consequences of wrong acts for a long time after he 
has ceased wfong-doing, depending upon the nature 
of the wrong; and others may suffer because of his 
wrong acts. The suffering in the world, the result 
of leaving God out of the life, should make us hasten, 
being sure that w r e are in right relationship with God, 
to put forth every effort to awaken others to a realiza- 
tion of the importance of a complete surrender to 
God, and of a right understanding of man's relation- 
ship to Him, as revealed through the Word by the 
Holy Spirit. 



CHAPTER VII. 



FORGIVENESS OF SIN. 

"And He said unto her, Thy sins are for- 
given." (Luke 7: 48.) 

"Man, thy sins are forgiven thee." (Luke 
5: 20.) 

JESUS had no blood shed, neither did He refer to the 
shedding of any blood for the forgiveness of the 
sins of those to whom He spoke ; such human symbols 
and practices He did away with. 

The forgiveness of sin means the destruction of 
sin, and Jesus merely spoke the condition into which 
they had passed — from the consciousness of sin, into 
the consciousness of God. Their faith indicated the 
change which had taken place* in their minds, in their 
thoughts, in their conception of things; Jesus recog- 
nized it and pronounced the condition into which they 
had passed, and He gave them the assurance of it 
in the words: "Thy sins are forgiven" (destroyed, 
passed, come out of).f (See chapter on Prayer.) 

*"Thy faith hath made thee whole." (Luke 17: 19. ) 
t"Your own faith has saved you, My blessing go with you." 
(Luke 7: 50.°) 
32 



FORGIVENESS OF SIN. 33 

"If we confess our sins, He is faithful and just to 
forgive us our sins, and to cleanse us from all un- 
righteousness." (i John 1:9.) 

The first act of mind results in the second condi- 
tion of mind. 

When we confess our sins we unburden our minds 
of the sins, and having unburdened our minds of sin, 
why there is, and can be, only one result — we have 
turned from the condition of absence from God (sin) 
to atonement with God, and sin is a condition of the 
past which does not exist, and the present is a con- 
dition with God which does exist. 

If you have ever been unfortunate enough to hate 
anyone who has always shown you love, and you 
finally came to yourself and turned from hate to 
love for that one, the love was all the greater because 
you had passed from hate into the sweetness of the 
peace of mind that accompanies atonement with love. 
(Luke 7: 47.) The former condition of mind (hate) 
is nowhere to be found, does not exist, as you are now 
abiding in love. 

"He is faithful and just to forgive us our sins." 
This is an assurance of the fact that God does not 
hold sin against us. Our sin is our own destroyer. 
(Luke 15: 11-24.) "And to cleanse us from all un- 
righteousness." By having sin, which was in our 
consciousness, replaced by "Spirit" (John 4: 24 ) the 
mind is clean or cleansed as a consequence of this 
change, as there is no unrighteousness in the mind 



34 DIVINE POWER. 

of God, and everything wrong goes out when God 
comes into our consciousness. 

A man cannot have fellowship with the bad and the 
good at the same time, as they are conditions of mind 
that are directly opposite. 

Heat and the absence of heat (called cold) cannot 
exist at a given point at the same time, neither can 
God and the absence of God (called sin) exist in the 
same mind at the same time. 

O reader, if in the past you have lived and taught 
on the lines of arbitrary statements, having for their 
illogical basis the material (false) or "letter," inter- 
pretation of the Scriptures, let the light now dawn 
upon you and learn to seek the spirit of the scriptural 
text, and come to know that sin dies with self (self- 
abnegation), which is to become alive for God. (Rom. 
6: n.°) "For those who have become dead to sin 
are released from its power." (Rom. 6: 7. ) (Luke 
15: n-24.) 



CHAPTER VIII. 



LESSONS PROM THE PARABLE OF THE PRODIGAL SON. 

J I[ HERE are important truths revealed in this par- 
-L able, bringing to light the relationship between 
God and man, and overturning some teachings which 
could only have been conceived in minds occupying the 
viewpoint of materiality, instead of looking out from 
the standpoint of spirit, upon the revelations of God 
through the human. 

We first have presented to us the free-agency of 
man — the younger son had reached the age at which 
he was entitled to his share of the property, and his 
father no longer had control of his desires or conduct, 
nor power to restrain him from leaving home. 

Does not this clearly teach and reveal the fact 
that God has no power to keep a man or woman in 
His power or control contrary to their desire? 
How misleading and inadequate is the teaching and 
advice to young converts, that one so often hears, 
to wit : that if they will ask God to keep them He will 
do so — a misapplication of Jude 24. I have heard 
many converts, who have fallen, say that God did 
not keep them, although they had asked Him to. 
Through this advice to these converts they had put 
the burden of "keeping" upon God, and then they 

35 



36 DIVINE POWER. 

themselves did as they pleased, followed the dictates 
of their own minds, or suggestions of companions, 
uncontrolled by God. 

The parable clearly teaches that to have God's 
power manifested in our lives we must desire His 
law to operate in us to the exclusion of all other 
interests or influences; even as the vows made at the 
altar should operate between husband and wife — 
cleaving only to the one. 

"Wherefore the rather, brethren, give diligence to 
make your calling and election sure ; for if ye do these 
things, ye shall never fall." (2 Peter 1 : 10.) This 
correctly puts the burden upon us. 

If we breathe in the air it gives its properties unto 
the body as a consequence of inhaling it ; we don't ask 
the air to fill our lungs and give us its properties. 
How absurd that would be! And yet we witness just 
as ignorant ideas of God and of our relationship to 
Him in this twentieth century, with the open Bible 
before us, but the spiritual teaching hidden from our 
minds, because, by education we have been bound to 
human types and symbols and taught to look to the 
material — to human staffs, including drugs, etc. 

Again — if the elder son had continually asked his 
father to "keep" him, how long do you suppose this 
son would have remained at home, if he had been 
so uncertain of his desire to remain? I don't think 
he would have remained a fortnight, and the expressed 
uncertainty of his desire for his father's companion- 



PARABLE OF THE PRODIGAL SON. 37 

ship would certainly have been no compliment to the 
father. If the younger son had given more of his 
love to the father, and had said : "Father, all I want 
is thy love," his father's house would have been the 
abiding place of his choice, and there would have been 
no prodigal son. 

"Thou wilt keep him in perfect peace whose mind 
is stayed on Thee." (Isa. 26: 3.) These words indi- 
cate what we are to do. 

We should be sentinels at the threshold of our 
mind, admitting only thoughts that are of God and 
challenging and refusing admittance to all thoughts 
that are not distinctly of God. "Neither be ye of 
doubtful mind." (Luke 12 : 29.) 

This parable also teaches that God does not punish. 
There is no indication that it was the father's will 
that the son should eat husks; on the contrary, it is 
evident that the father was constantly looking for 
his return, so that he saw the son coming "while he 
was yet a great way off," and "ran" to meet him. 
The husks were the result of the son's own act, and 
his father could not help him, as he had placed him- 
self beyond his father's reach. (Luke 15: 24.) As 
soon as he came within reach of — into the atmosphere 
of, in line with — the father, he was helped immediately 
in no uncertain way. r 

Truly the reward follows complete self-abandonment 
unto God, and is full of the richest spiritual blessings ; 
and all the material needs, including health, are added. 



CHAPTER IX. 



CONFESSING AND BELIEVING. 

"If thou shalt confess with thy mouth the 
Lord Jesus, "and shall believe in thine heart that 
God hath raised Him from the dead, thou shalt 
be saved." (Rom. 10: 9.) 

JTJO confess with the mouth is consequent upon a 
JL living realization of a truth, which becomes the 
very life of the individual, and consequently expressed 
in the speech. Drummond truly says that that which 
is within will find outward expression. 

To receive into the consciousness the truth taught 
by Jesus, is entering into the life of the truth, and the 
tr.uth entering into the life of the individual, and con- 
sequently outwardly expressed. 

To believe in the heart that God hath raised Jesus 
from the dead is to enter into the living conscious- 
ness of the fact. 

Why is it requisite to so believe, and what is the 
significance of the act of believing this fact? 

If one believes this fact, then he has come into the 
realization of God's power as manifested in the resur- 
rection of Jesus, revealing immortal life, and verifying 

38 



CONFESSING AND BELIEVING. 39 

the teaching of the Master. Consequently he knows God 
through this realization, and therefore is in conscious 
relationship or fellowship with God; and salvation 
consists in this fellowship or atonement with God, 
and atonement consists in coming into the knowledge 
of Spirit, which God is, as manifested in this blessed 
revelation of immortal life — Himself; and is the com- 
ing into the one Mind — God — (Phil. 2:5) into which 
all men will be drawn through Christ. 

A musician will talk music, because he is full of it; 
it is the theme of his life. An artist will converse on 
art, he seeks art circles, he is aglow with the beauties 
of his profession. 

Both the musician rnd the artist live in an experi- 
ence unknown, to and unseen by others ; the manifesta- 
tion of the experience is heard in the music and seen 
in the work of art ; but the experience itself is unseen 
and unknown, except to the one possessing it. 

To come into a like experience, which will find 
expression in harmony and beauty, one must get a 
sufficient glimpse or vision of the unseen element be- 
hind the expression, to cause one to confess and to 
believe deeply in one's inner self that it is soul that 
is back of the expression, and responsible for it. 

This confessing (talking about the expression) and 
believing that soul is responsible for the expression, 
is evidence of an inspiration which will carry one on, 
through development, into grander experiences and 
corresponding expressions; and the one is "saved" 



40 DIVINE POWER. 

from a life barren of the beauties, the inspirations and 
the altitudes of thought which constitute that life into 
which the one has entered. 

This is but an attempt to illustrate the spiritual 
meaning of the text. 



CHAPTER X. 



THE BLOOD. 

YjT O have spiritual power one must get away from all 
JL material expressions and contemplations, such as 
"the application of the blood to the heart/' and like 
expressions. 

You can't apply the blood, shed upon the cross, to 
the heart; it is an impossibility, as it does not exist 
on earth or in Heaven. It dried and went into dust 
two thousand years ago. Neither can it be applied 
to the heart by faith, as one can only apply or receive 
by faith that which really exists. One can apply 
it in imagination — can apply anything in imagination. 

One can receive the blessed Spirit of God by faith, 
because it is right here in all its power. 

A man puts out his hand in faith to receive an apple 
that is offered, but can never receive by faith an apple 
that was plucked from the tree and returned to dust 
years ago. You may imagine you receive such an 
apple, but it is a delusion. 

A man sees a moonbeam in the forest and imagines 
it to be an apparition, and runs with fright. To him it 
is an apparition in imagination, but not through faith. 

Faith causes a man to believe a reality past or 
present, but he can appropriate it only if it exists in 
the present. 

41 



42 DIVINE POWER. 

The cross and the shed blood and the earthly experi- 
ences of Jesus occurred in the past and are matters of 
history, relating to the human experiences of the 
blessed Master, but the truth of God, which He taught 
and manifested, is with us to-day and forever. 

What was in the mind of the Apostles when they 
used the human words relating to "blood" as translated 
into our language? If you will tell me, I will try to 
tell you that which was in the mind of the one who 
said that our forefathers purchased our freedom with 
their blopd spilt for us, which is a correct statement. 
But do we enjoy that liberty by literally appropriating 
that blood, if such a thing could be done, or by appro- 
priating, entering into, the principles for which that 
blood was ihed as a necessity, in maintaining the said 
principles in spite of those who wished to stamp them 
out? 

To what extent was the language of the Apostles 
influenced by the customs, habits and expressions of 
the people to whom they were presenting the teachings 
and revelations of truth, that the people might be led 
to the acceptance of Truth which is independent of and 
apart from every human presentation or symbol, and is 
spiritual ? 

Read what St. Paul says: "I was not the slave of 
anyone, and yet, to win more converts, I made myself 
everyone's slave. To a Jew I became like a Jew, in 
order to win Jews. To those who are subject to the 
law I became like one subject to the law — though I 



THE BLOOD. 43 

was not myself subject to it* — so as to win those who 
are." (i Cor. 9: 19, 20. °) 

If we want spiritual power we must be accurate in 
our conceptions of spiritual facts, and accurate in our 
speech, and not misleading. 

There is no use of thinking at all, unless we think 
rightly, clearly and logically, and we should be sincere, 
earnest and honest enough to frame our language to 
clearly express our thought, no matter what the rut of 
habit of language is in our church or organization, or 
how misleading and far from truth many of the expres- 
sions in the hymns and songs are ; we can help to eradi- 
cate the errors and bring the light to others. Someone 
has to stand, for the rectifying of wrong conditions and 
teachings (a thing is either right or wrong) and for 
advancement ; if it were not so, we should be traveling 
across continent in stage coaches, b^ denied the tele- 
phone, and telegraphic communications with the world, 
and remain in the rut of our forefathers. 

"For the blood of bulls and goats is powerless to 
remove sins." (Heb. 10: 4. ) So is human blood 
powerless to remove sins. 

*Note carefully this statement, it throws light upon the 
subject under consideration. The language of the Apostles, 
we can clearly perceive, was of importance only to that period 
so far as the symbols of the law were concerned as applied to 
Jesus in seeking to make converts to His teachings, and as 
shown in the chapters — Spiritual Revealment and Text 
Illumination. 



CHAPTER XL 



ATONEMENT. 

DR. G. CAMPBELL MORGAN is correct when he 
says "the atonement* did not begin at the Cross 
but in the manger." 

A victim of malice and hate, engendered by his faith- 
fulness in revealing the Father, Jesus was crucified. 
The crucifixion of Jesus, making possible the mani- 
festation of the resurrection power of God, and thus 
completing the presentation to man of the perfect 
human life (perfect, because that life was in sub- 
mission to the perfect control of God, therefore being 
God manifest in the flesh) and immortality, or life 
beyond the imaginary line called death. This is 
the atonement, and those who have faith to accept 
it, that is, believe the teachings of Jesus, and that He 
died and arose, enter into atonement with God by 
entering into the realities thus revealed — the realization 
of eternal life, and thus receive the evidence of that 
atonement, which justifies their exercise of faith, 
causing old things to pass away— sin (carnal mind) — 

♦Pronounced "at-one-ment." 

44 



ATONEMENT. 45 

a condition of absence from God in thought, purpose, 
desire and deed — and all things to become new — com- 
panionship with Christ as joint heirs of God (Rom. 
8: 17) with the desires, purposes, thoughts and works 
born of God in the mind attuned to Him; knowing 
something of the glories and the power of God, with 
increasing revelations following, as we grow in spiritu- 
ality, giving up self. 

The very means taken by those who were determined 
to get rid of the patient, faithful and lowly Jesus 
proved to be the most important factors in establishing 
the fact of His resurrection from the dead. Acting 
upon a seeming desire to make the killing of Jesus a 
warning to others not to follow in His footsteps, the 
deed was made as prominent and conspicuous as pos- 
sible. If Jesus had been killed secretly it would have 
been difficult to have proven the resurrection, but the 
fact of His death was established beyond all doubt 
and His reappearing proved His resurrection and 
verified the truth of His teaching. 



CHAPTER XII. 



THE CROSS. 

JTJ HERE is no power in the Cross, neither is the 
JL Cross a manifestation of power; it is the mani- 
festation of hate, of all the ugliness of the cruelty of the 
human mind uncontrolled by God. Consequently it is 
the expression of sin, which is the opposite of Love, 
(i John 4: 16.) 

The disciples were not won, encouraged or given 
power by the Cross; it was the most discouraging, 
power dissipating, and disintegrating experience they 
had had, causing them to disperse and return to their 
old occupations. 

The meaning intended to be conveyed by St. Paul 
in the use of the word "Cross," needs to be understood 
by us, that we may not be misguided ourselves or 
mislead others in the use of the word. St. Paul depre- 
cating the teaching by some, of circumcision, writes: 
"But to speak of myself, brothers, if I am still pro- 
claiming circumcision, why am I still persecuted ? Then 
surely the Cross has ceased to be an obstacle to any 
one." (Gal. 5: n.°) 

St. Paul associates the word Cross with the experi- 
ences resulting from the spiritual life of Jesus, which 

46 



THE CROSS. 47 

put aside, and was in opposition to, all human rites and 
ceremonies under the law; which life, the Apostle is 
living, though some, evidently, have misrepresented 
his teaching; and the Apostle holds that if he is pro- 
claiming that circumcision (and, consequently, any of 
the rites) should be taught by the Christians, "then 
surely the Cross (persecution) has ceased to be an 
obstacle to any" one's being a true follower of Jesus, 
in that there would be no more persecution for the true 
Christian than for those who believe the law. 

"Indeed my mission from Christ was not to baptize, 
but to tell the Good News; not, however, in the lan- 
guage of philosophy, for fear the Cross of Christ should 
be robbed of its meaning/' "The message of the Cross 
is indeed mere folly to people who are on the way to 
ruin, but to us who are on the way to salvation it is 
the very power of God." (i Cor. i : 17, 18. ) 

That St. Paul often expresses himself in figurative 
rather than correct language, is made manifest in the 
following: "For God's folly is wiser than men, and 
God's weakness is stronger than men." (1 Cor. 
1 : 25. ) This incorrectness of speech is brought into 
prominence by the statement that God has no element 
of "folly" in any sense whatever, and God has no 
element of "weakness," neither is there power in the 
Cross. The Cross is the symbol of death, and is associ- 
ated with the almost, if not, despairing cry of the 
human Jesus : "My God ! My God ! why hast Thou for- 
saken Me ?" But it is with a feeling of sacredness that 



48 DIVINE POWER. 

we contemplate the Cross on which Jesus hung, in that 
He suffered upon it, in His innocence, because of His 
love for humanity, and His faithful allegiance to God, 
that held Him, in His consciousness of immortal life, 
to the course of unswerving loyalty to His knowledge 
and teachings, no matter what might be done with His 
earthly body, or how great an avalanche of hate He 
might have to meet. 

However sad in the human, this contemplation of 
the scene upon and about the Cross may be, there is no 
power in it; there is an influence in it, as in all sad 
scenes or experiences in this earth life, and in so far 
as pity merges into love, if there has been no love 
before, we reach out to the body upon the Cross, but 
there is no power in that, for it is but the scene of 
death, in which no power is. 

But if the influence of love leads us to look from the 
human picture into the realm of Spirit (where power 
resides), then through the Holy Spirit will we have 
Spirit (John 4: 24 ) revealed unto us, and darkness 
cannot exist when we let in (receive) the spiritual 
light. The persecutions of the Apostles and their con- 
verts, the Apostle often expresses in the word "Cross." 
These persecutions would be folly to those on the way 
to ruin, but to those on the way to salvation the 
persecutions would act as a force to drive them nearer 
to God; also to those who chose darkness to spiritual 
light, that between which the Cross stood as a central 
figure — God revealed in the human life of Jesus previ- 



THE CROSS. 49 

ous to the crucifixion, and God revealed in the mani- 
festation of immortality in the resurrection, after the 
crucifixion — would be folly; but to those on the way 
to salvation (looking Spiritward) it would be the very 
power of God. 

Peter said: "The God of our ancestors has raised 
Jesus from the grave, whom you yourselves put to 
death by hanging Him on a Cross," "and we are wit- 
nesses to the truth of this, and so is the Holy Spirit — 
the gift of God to those that obey Him." (Acts 5: 

30-32. °) 

These words of Peter indicate the source of power 
in fact. In Spirit alone can we find salvation, liberty, 
power — the very power of God as manifested in the 
blessed life of the loving, faithful Jesus and in His 
resurrection, but not in His crucifixion. 

"He is also the head of the Church, His body.* 
Being the first to be born again from the dead, He is 
the source of its lifef that He in all things mav stand 
first." % (Col. 1: 18. ) 

*The Church is His body. 

fAnd the power of, the source of, its (the church) life is 
in His resurrection (not in cross or blood). 

J'That He in all things may stand" as the standard or 
pattern, or as the model; being the "first" manifestation of 
God, to man, in the flesh and in the resurrection life, conse- 
quently God's "first" ideal in the human; for us to measure 
up to, through coming into a clear knowledge of God, as 
expressed through Jesus and revealed by the Holy Spirit. 



CHAPTER XIII. 



IN MY NAME. 

"For all things that I have heard of My Father 
I have made known unto you. . . . That ye 
should go and bring forth fruit, and that your 
fruit should remain; that whatsoever ye ask of 
the Father in My name, He may give it you." 
(John 15: 15, 16.) 

"TN MY NAME." These words, as many others in 
-L the Scriptures, have been viewed from, and con- 
sequently interpreted from, the material standpoint. 
They are a translation from a language, and were 
spoken at a time, unlike our own, in form and expres- 
sion, and in custom and habit. These words have been 
used at the close of verbal prayer, as a plea for the 
granting of the prayer, or used as a credential of a 
friend at court. 

This shows how the human mind has fallen short in 
its interpretation, and has failed to understand the true 
meaning; an index of the cause of failure to do the 
works of the early church. 

"In My name." What do these words mean? 

Reader, let us do some careful and prayerful thinking 

together ; we can arrive at no truth without it. We will 

first ask the question : What is a name, and what is the 

50 



IN MY NAME. 51 

significance of a name? We have to arrive at the 
logical conclusion that a name is an appellation, which 
stands for that which it is meant to represent ; and the 
significance of a name is that which is thus revealed. 
In the text what does the word "name" stand for, 
and what is revealed? It most certainly stands for 
Jesus, and it reveals just what Jesus reveals, and Jesus 
reveals the Father, and His perfect understanding of 
the Father, "Spirit/' (John 4: 24. ) Thus we reach 
the vital and only conclusion that our mental attitude 
of need toward the Father must be the same attitude 
in relation to understanding, conscious relationship 
and atonement, as Jesus reveals in His relationship 
with the Father. Therefore it is plain that we must 
seek a fuller understanding of that mind "which was 
in Christ Jesus" (Phil. 2:5), that we may truly ask 
in His "name," in His "mind" (with the same under- 
standing), and not use these words as a meaningless 
termination to a more or less meaningless word prayer. 
(1 Cor. 14: 15.) (See chapter on Prayer.) 

May I use a homely illustration, to aid those who 
may not quickly understand. A man, finding it to his 
advantage to obtain aid from a banking house, makes 
application for an accommodation, using the name of 
John Jones, an official of the bank, whom he knows 
by reputation, by way of introduction and warrant for 
the application. The banking house fails to recognize 
the application, in that, whereas the principles of John 
Jones are identical with those of the banking house, 



52 DIVINE POWER. 

the principles of the applicant are not those of John 
Jones, and consequently not those of the banking 
house, and therefore the application could not be 
granted, in that there was no harmony of methods 
between the applicant and the banking house, and con- 
sequently no understanding of each other; there was 
nothing in common between them. 

"If ye abide in Me, and My words abide in you, ye 
shall ask what ye will and it shall be done unto you." 
(John 15: 7.) These words bear directly upon the 
subject of this chapter, and the meaning is as follows : 
If we have abiding confidence in Jesus the Christ, and 
consequently the Father's mind — as revealed by Jesus — 
(John 15: 15) abides in us (Phil. 2:5) we shall ask 
what we will, and it shall be done unto us. Read care- 
fully: If the Father's mind (revealed by the "words" 
of Jesus) abides in us, then we will ask only in accord- 
ance with the Father's will or mind in relation to us, 
and this brings us to Luke 11 : 2-4, 9, 13 ; Luke 12 : 31 ; 
any other attitude would indicate a lack of understand- 
ing, a lack of atonement. (See chapter on Prayer.) 



CHAPTER XIV. 



FAITH. 



"Now faith is the substance of things 
hoped for, the evidence of things not seen." 
(Heb. ii : i.) 

EAITH is the result of conviction, conviction is born 
of confidence, and confidence is based upon reason- 
able evidence. The ultimate result of faith is knowl- 
edge, understanding, possession. If we seek knowledge 
we shall find it. (Luke 11:9.) If we seek understand- 
ing we can apply the knowledge. Applied knowledge is 
power (Prov. 16: 22), and power is God, and in God 
all things are ours as joint heirs with Christ. 

"If anyone has the will to do God's will, he will find 
out whether My teaching is from God, or whether I 
speak on My own authority." (John 7: 17. ) 

If the Spirit of God behind the production of this 
book is perceived sufficiently to inspire confidence unto 
faith sufficient to sincerely and honestly test the 
spiritual interpretation of the Scriptures herein re- 
vealed, the revealment of the power of God unto the 
mind of the seeker of truth will be the verification 
of the truth, in the radiance of the awakened con- 

53 D 



54 DIVINE POWER. 

sciousness unto the dawn of a new day, the brightness 
of which is the spiritual light that Jesus gave out to 
those who would receive it, and which we must, in 
turn, upon receiving, give out unto others, that we 
may be enriched thereby unto greater spiritual gifts* 
through the Holy Spirit, the healing of the sick being 
the added material evidence of the truth of the spiritual 
interpretation of the Scriptures herein unfolded. 

*" 'Well done, you good, faithful servant !' said his master, 
'you have been faithful with a small sum, now I will put a 
large one into your hands; come, and share your master's 
enjoyment/ " (Matt. 25: 21. °) 



CHAPTER XV. 



CONCENTRATION. 

"Keep thy heart with all diligence; for out 
of it are the issues of life." (Prov. 4: 23.) 

"Either what woman, having ten pieces of 
silver, if she lose one piece, doth not light a candle, 
and sweep the house, and seek diligently till she 
find it?" (Luke 15: 8.) 

JT COLLEGE student can never acquire the knowl- 
jlx edge necessary to pass his examination upon a 
given subject unless he has fixed, has concentrated 
his mind upon the subject, to the exclusion of all 
thoughts foreign thereto; so one seeking Spirit must 
fix his mind steadfastly toward Spirit to the exclu- 
sion of all else/ holding the mind in control as one 
would firmly hold the reins over a team of horses 
to keep them in the centre of the road, preventing 
their swaying to one side or the other. This is what 
Paul meant when he wrote "But forgetting what 
lies behind me, and straining every nerve toward that 
which lies in front, the one thing I am doing is to 
press to the winning-post to gain the prize of that 
heavenward call which God gave me through Christ 

Jesus." (Phil. 3: 13, 14. ) 

55 



56 DIVINE POWER. 

Do you say there are so many things in your life, 
your surroundings, your circumstances, that would 
hinder you, detract your mind and prevent you from 
holding it Spiritward ? Note what the Apostle writes : 
"If you would not grow faint-hearted and weary, 
weigh well the example of Him who has submitted to 
such opposition at the hands of men who were sinning 
against themselves. You have not yet in your struggle 
with sin resisted to the death; and you have forgotten 
the encouraging words which are addressed to you as 
God's children: 

"My child, think not lightly of the Lord's discipline, 
Do not despond when He rebukes you; 
For it is those whom He loves that He disciplines 
And He chastens every child whom He acknowledges." 

It is for your discipline that you have to submit to all 
this. God is dealing with you as His children. For 
where is there a child whom his father does not 
discipline? If you are left without that discipline, 
in which all children share, it shows that you are 
bastards, and not true children." (Heb. 12: 3-8. ) 

If we stand for God against all odds, regardless of 
consequence, then are we true children of God (not 
of personality, sect, church organization or society), 
and the persecution to which we may be subjected indi- 
cates it, and purifies us and fits us for glories to come. 

Oh, for a firmness of purpose, bending our energies, 
concentrating our minds and holding to the course — 
Godward! If you make mistakes and slips be not dis- 



CONCENTRATION. 57 

couraged but pick yourself up and press forward. 
Peter made a mistake; Paul acknowledges that he 
often failed to do that which he would, and did that 
which he would not, and he cried out : "Oh, wretched 
man that I am ; who shall deliver me from the body of 
this death?" (Rom. 7: 24.) In his struggle onward 
and upward this great man felt the hampering of the 
flesh, and wanted to get rid of it, as he would have 
dropped from him a hindering garment. . . . His 
perception of God and his absorbing desire to reach the 
spiritual heights of which he had the vision, caused 
him to realize his shortcomings, but he pressed on- 
ward and was able to say: "I have fought a good 
fight, I have finished my course, I have kept the 
faith." (2 Tim. 4: 7.) 

O brother, sister, mine, listen to the voice of God; 
give eager attention to it. Spirit is drawing you 
Spiritward ; yield to the leadings and strive as Paul did 
to let go of the things of the world and of the flesh, 
not through a hypocritical system of mental denial, 
which is far-reaching for harm, but by atonement with 
Spirit and the power of the living God. And thou shalt 
be filled with the Spirit, and live a life of power, doing 
the works that Jesus did, for this, He has said, 
"and greater works." 

Are you ready to commence this life of upward 
growth and power? If you have not already done so, 
have you placed the transient, earthly things on one 
side of the page and the enduring, heavenly glories 



58 DIVINE POWER. 

on the other? "But it is written, eye hath not 
seen, nor ear heard, neither have entered into the heart 
of man, the things which God hath prepared for them 
that love Him." (i Cor. 2:9.) 

As soon as you love Him you will begin to know 
something of "the things which" are prepared for such. 

A positive firm decision is born of honest contempla- 
tion. Sincerity, honesty, is the only foundation on 
which to build; it is the only starting point that will 
bring us to the goal, with "your loins girt about with 
truth," and every effort in the direction of the prize 
"having on the breastplate of righteousness." "Choose 
ye this day whom ye will serve." (Joshua 24: 15.) 



CHAPTER XVI 



HINDRANCES. 

SYMNS, religious songs and stereotyped expres- 
sions are among the most potent factors in lead- 
ing the human mind into ruts of bondage. 

Men having little if any spiritual understanding 
write hymns and songs that rhyme well, but often 
contain misleading thoughts that others have wrongly 
used, and we are expected to sing them, and have our 
minds run parallel with them, in a harmful rut of 
thought — harmful, because misleading and untrue. 

Truth is as accurate as the science of mathematics, 
and if we divert our mind from the line of truth by 
wrong, illogical thinking, we fall short of spiritual 
power. For example, one of the many misleading 
songs runs as follows : 

There is power, power, wonderworking power 
In the precious blood of the Lamb. 

If the word "blood" is used as a symbol it is in 
direct violation of, and in opposition to, the Scrip- 
tures, for we are distinctly and unmistakably told that 
"the letter"— symbol, type— "killeth" (2 Cor. 3:6), 
but some people ascribe to it, and declare it to have, 
"power." Is not such a thought or attitude a relic of 
paganism ? 

59 



60 DIVINE POWER. 

Reader, if you have sung such hymns or songs as 
this, do some thinking now if you have never done 
any in the past ; you may be one of the multitude who 
have followed other unthinking, illogical people. 

If you impute "power" to the literal blood itself, in 
imagination (you can't do it in faith, as it does not 
exist),* then you are imputing power to the material, 
for blood is material ; it is formed of dust and returns 
to dust. If some should try to support the false belief 
of "power" in the blood, and claim that there was life- 
force in the blood at the time it came from the Master's 
side, let me remind such that the Scriptures state that 
Jesus was dead prior to His side being pierced. 

There is no record of any of those at the cross 
applying the blood in any way or ascribing any power 
to it, and Jesus never so taught. 

If we sing such hymns or songs, or use similar 
expressions, or are in any way responsible for others 
doing so, are we not just as guilty as we would be in 
clinging to any "weight" or putting any burden upon 
others? For we block our own and their way to 
spiritual power. 

It is no wonder that the majority of Christians look 
to drugs in time of need, instead of to God, if they sing 
such anti-spiritual words and use such material expres- 
sions, for our language is the expression of our minds 
and our expressions the index of our spiritual under- 
standing. 

*See chapter on The Blood. 



HINDRANCES. 61 

Stereotyped expressions in testimony or conversation 
indicate a lack of spiritual understanding. A mind 
spiritually illumined will find expression in the indi- 
vidual's own spiritual language, because he is de- 
scribing an experience, a possession, and not merely 
using stereotyped phrases that mean nothing because 
they are stereotyped. 

People can never understand the prayer of faith that 
heals the sick until they come out of such material 
thoughts and symbols into the vision of the glorious 
spiritual picture of God revealed in the teachings, acts 
and resurrection of Him whose mission it was to 
reveal God, not to shed blood. The resurrection re- 
vealed immortality, proving to man that though the 
body might be hung on a cross and destroyed, that 
it did not terminate the life. And it is this wonderful 
revelation of God that is to win man to God to be joint 
heirs with Christ. This should make us shout with 
gladness, beholding the glory of God, instead of grop- 
ing about in material thought and types, lacking spirit- 
ual power. 

Why could not the writer of the song in question 
have expressed spiritual thought in spiritual language, 
as follows : 



There is power, power, wonderworking power, 

In His love, in His love. 
There is power, power, wonderworking power, 

Through the blessed, Holy Spirit. 



62 DIVINE POWER. 

Why could not the writer of another song have risen 
to the true source of power and helpfulness as ex- 
pressed by the following words? 

Victory for me in the life of Christ my Saviour, 
Victory for me, for me, through His precious love. 

For victory resides in the fact, and only in the fact, 
that the cross and the mutilation of the body could not 
extinguish the life, and that a life of sorrow and suffer- 
ing did not and could not diminish the love. 

The body or the blood was not the life and no part 
of the life. In the human we might just as reasonably 
sing praises to the house or some part of the house in 
which a man resides for a season, and not to the man, 
as to sing praises to any part of the body as emblematic 
or otherwise. When will man come into his heritage 
of spiritual power by rising into the realities out of the 
unrealities ? 

Why could not another writer have written as 
follows ? 

There is a Fountain filled with love, filled 

with love, filled with love; 
There is a Fountain filled with love — 

Our ever-present God. 
And sinners plunged within that love, within 

that love, within that love, 
And sinners plunged within that love, 
Become at one with God. 



CHAPTER XVII. 



AWAKENING. 

JT£0 help the mind that has not been accustomed to 
JL logical thinking, I will present the thought of the 
door of a palace in which lived a king of power and 
goodness ; and that all might have free access to him 
within the palace, and thus come into fellowship with 
him, and have his wondrous mind communicated by 
coming into the understanding of it, he had the door 
taken from its hinges and thrown away. 

The wonderful benefit to this people in the oppor- 
tunity offered to all who desired to come out of help- 
less ignorance into the mind of the king, meaning 
wisdom and power, was appreciated by some, and of 
that number there were those who wrote songs for the 
people to sing, some of which were of the order of 
the following: "There is power, power, wonder- 
working power in the door, in the door," etc. What 
can we say of the writer of such a song? Some occupy- 
ing a position equally as untenable as he, will make 
excuses for him and say that he meant this or that, still 
occupying illogical ground. It makes no difference 
what he meant — there are the words. They ascribe no 

63 



64 DIVINE POWER. 

power to the king, but to the door. The door didn't 
make the king or direct the king in its removal; the 
door was lauded in the words and not the king. The 
evidence is clear that the writer never knew the king, 
he had only been looking at the door. 

Is it any wonder that that man could not do the 
works of the king? Is it any wonder that professing 
Christians cannot heal the sick? This does not apply 
to the few exceptions ; the exceptions prove the condi- 
tion. 

May there in truth be an "awakening" of the people. 



CHAPTER XVIII. 



LOVE. 



W TF a man love Me." (John 14: 23.) What is the 
JL spiritual meaning back of these words? What 
would "a man love?" Not the fleshly form of Jesus — 
"for all flesh is grass" ( 1 Peter 1 : 24) — but the spiritual 
life which Jesus revealed — even the Father; therefore 
a man would be loving the Father as revealed by Jesus. 
"He will keep My words," that is, he will receive the 
revelation of the Father through Jesus and will conse- 
quently express it in his life. (See chapter on Con- 
fessing.) "And My Father will love him." The man 
would be loving the Father (as revealed by Jesus), 
and consequently would be in the Father's love, which 
is omnipresent love. "God is love ; and he that dwelleth 
in love dwelleth in God and God in him." (1 John 

4 : 16.) 

When we lose sight of the human personality of 
Jesus, in coming into the spiritual light and reveal- 
ment of the Father, in communion, through the Holy 
Spirit, "sent unto you from the Father, even the Spirit 
of truth, which proceedeth from the Father" (John 
15: 26), then do we enter into the experience "in our 

65 



66 DIVINE POWER. 

being, even in this world, what Christ Himself is." 
(I John 4: I7.°) 

"He shall testify of Me." (John 16: 26.) The 
revealment of the Father by the Holy Spirit will be 
the same as was revealed through the human Jesus, 
thus testifying of Jesus that He truly and faithfully 
revealed the Father. 

"And ye shall also bear witness because ye have been 
with Me from the beginning." (John 15: 2J.) And 
we "shall bear witness" that the teachings of the loving, 
faithful Jesus are true, His teachings being verified by 
the revealment to us of the Father, by the blessed Holy 
Spirit. Love revealed unto love ; in Christ expressed ; 
by us received ; in turn to show to others. 

"Love worketh no ill to his neighbor : therefore love 
is the fulfilling of the law." (Rom. 13: 10.) 

"Bear with one another, and if any of you have 
grounds for complaint against others, forgive one 
another freely. The Master freely forgave you; so 
you must do the same. Over all these put on love; 
for love, like a girdle, makes all complete." (Col. 3: 
13, 14. ) "The aim of all your instruction must be to 
call forth the love which is born of a pure heart, of a 
clear conscience, and of a sincere faith." (1 Tim. 

i:5-°) 

"Above all things, let your love for one another be 
very earnest, for love throws a veil over countless 
sins." (1 Peter 4:8.°) 

"If I speak in the 'tongues' of men — aye, and of 



LOVE. 67 

angels, too, but am without love, I have become mere 
echoing brass, or a clanging cymbal. Even if I have 
the 'prophetic' gift and I know all secret truths and 
possess all knowledge, or even if I have such perfect 
faith as to be able to remove mountains, but am without 
love I am nothing. If I give all I possess to feed 
the hungry, and even if (to say what is boastful) I 
sacrifice my body, but am without love, I am none 
the better. Love is longsuffering and kind. Love is 
never envious, never boastful, never conceited, never 
behaves unbecomingly. She is not self-seeking, not 
easily provoked, nor does she reckon up her wrongs. 
She has no sympathy with deceit, but has full sym- 
pathy with truth. She is proof against all things, 
always trustful, always hopeful, always patient. Love 
never dies. . . ." (i Cor. 13: i-8.°) 

"Strive to have this love, yet be ambitious for 
spiritual gifts." (1 Cor. 14: i.°) 

"Let everything you do be done in a loving spirit." 
(1 Cor. 16: 14. ) 

Love's a fount of refreshing water, 

Welling from depths of infinite life; 
Love considers the feelings of others, 

The false, self-seeking, produces strife; 
Know what love is, by knowing Spirit, 

Flee from the snare of knowing self, 
Always show love to thy neighbor, 

In actions, not words; truth, not stealth. 



68 DIVINE POWER. 

Love is the beginning, the end, the height, and the 
depth of all things that make for Heaven, which we 
may know, may enter into, and have enter into us, 
though still in the flesh ; and as we enter into the 
spiritual experience of love, in fact, then will people, 
coming into our presence, or thinking of us from a 
distance, be healed, and new spiritual light will come 
unto those who walk in it. Let us all give ourselves 
up to Love, which means absence from all that is 
opposed to the love and the joy of God, and blessed 
fellowship with the unseen will be ours as we give out 
the blessings of Love to those whom we meet, and 
those who are ready will receive. 



CHAPTER XIX. 



ADVANCEMENT. 

JTJHE attitude and speech of very many professing 
JL Christians would lead one to believe that they 
look for nothing beyond their present experience; in 
fact, desire nothing beyond their knowledge and under- 
standing of to-day. In the material world there is 
evidence on every hand of great activities ; deep think- 
ing and searching to know the principles and practical 
application of them unto great results — by contrast — 
even sending messages across the ocean without wires 
or any visible means of conveyance ; thinking out and 
making plans which find expression in lofty buildings, 
adapted to the purposes for which they were designed ; 
improved bridges, extended railways, new methods 
resulting from the better understanding of principles — 
all evidences of the gaining of new light. 

How many are seeking with equal diligence and 
earnest thought the unfolding of truth, as revealed 
by Jesus, as recorded in human language, that they 
may come inta the understanding of the heavenly 
realities through spiritual illumination of their minds ; 

69 



70 DIVINE POWER. 

living out lives of spiritual power, yea, the very reveal- 
ment of the ever-present God in the works of God; 
radiating the living, vital, conscious, quickening Spirit, 
to be recognized by those who have "received His 
call?" 

Reader, what is your experience? Are you in con- 
scious atonement with "Spirit," or is material thought 
so closing your vision that you have no consciousness 
of the unseen ? If the latter, then you have a work to 
do in the direction of letting go the mental grasp upon 
the material, looking away from all human interests 
and conceptions and man-made systems; and through 
self -surrender enter into the consciousness of God, into 
the glories of a new life, the watchword of -which is 
"advancement." This you owe not only to yourself 
but to the world, which is made better or worse by your 
having lived in it. You are as a sign-board, pointing 
somewhere, guiding those with whom you come in 
contact, in some direction — where? Quickly get your 
own bearings ; be sure that spiritual light illumines your 
path. Then will you make headway in the direction of 
immortality, and with your life Godward you will cast 
a like influence for Heaven upon those who are for- 
tunate enough to come within the radiance of your 
experience — not in a scientific harmony of self-com- 
placency and self-love, but of good works in humility, 
love, self-abnegation — the gateway to the glories of 
God. 



CHAPTER XX. 



EVIDENCES. 

JT£ HAT the reader may have knowledge of the truth 
JL of the teachings of Jesus, as evidenced in the 
experience of the author and of others identified with 
him, the following evidences are presented that through 
the evidences of the truth of the teachings of Jesus 
Christ, the reader may be brought to an awakening 
from the old into a new experience or realization ; or, 
being already awakened, may have added testimony of 
the wondrous power of God ; of the life that is unseen. 

The author will not attempt to describe the opened 
heavens, which have been experienced in his home and 
office, of which there are many witnesses. Nor will he 
describe the individual experiences of healing, except 
two experiences — one, when conscious of being used as 
the channel or avenue by the Spirit of God, and one, 
when unconscious of being the channel. 

On September 8, 1904, I was requested by the wife 

of Adjutant B , of The Salvation Army, to attend 

her child, she having heard that I was a friend of The 
Army, and she, having just arrived in the city, not 
knowing of any other friend of The Army having the 

71 



72 DIVINE POWER. 

title of doctor. All the children had whooping cough, 
and this little boy was manifesting additional symp- 
toms, causing the parents great alarm, especially the 
mother, whom I told to enter into "perfect love/' which 
casts out fear. The little boy had a temperature of 
about 105 degrees and pulse of 155, and respirations 
60 per minute. The mother said the child had had 
pneumonia the previous year. As I leaned over the 
little fellow, my hand resting on his shoulder, I felt the 
power of God all through me. Having looked away 
from the child's condition and opened my mind to God 
(Luke 12: 31), holding the child in my open mind to 
God I felt the Spirit fill me as God healed the child. I 
took a seat in silence, being so filled with the glory of 
God. The mother said, "Doctor, are you not going to 
give the child some remedies?" I said "No; God is 
healing the child." She said, "Are you not going to put a 
poultice on his chest?" I said "No." Addressing her hus- 
band, she said, "Are you satisfied that our child should 
not have remedies ?" He said, addressing me, "We have 
always given our children remedies, and we take them ; 
we believe that God blesses them to our use." I said, 
"If you want remedies used you must call someofie 
else; I must live the life of Paul (meaning that I must 
be as fearless in following the teaching and example of 
the Master) ; if I should give remedies I would violate 
my conscience." I then commenced to unfold the 
Scriptures (Luke 12 : 31 ; see chapter on Prayer). The 
Adjutant said: "I can't accept that interpretation 



EVIDENCES. 73 

unless I have the evidence." I said : "You will have 
the evidence." I took out my watch, timed the respira- 
tions, and said, "The respirations have already fallen 
twelve to the minute." The mother placed her hand 
upon the child and exclaimed, "The burning fever has 
gone !" The father then said : "I would do nothing 
to interfere with the power of God." The child then 
became peevish, but soon becoming quiet opened his 
eyes and looked about in a surprised w r ay, the color and 
expression of face having passed from that of serious 
illness to one of health and happiness ; he jumped from 
the couch, ran about the room, jumped back upon the 
couch, turned on his side and looked at us from his 
dancing eyes. I said to the father : "Do you realize 
the change that has taken place in your boy?" The 
father replied : "I am compelled to acknowledge it." 
I said, "Your boy is healed," and he was. I was filled 
with rejoicing, humility and gratitude. The parents 
seemed to be almost dazed by the manifestation of 
God's power; in spite of their unbelief their child had 
been healed. These facts and conversation can be veri- 
fied by the parents. 

The experience which I am now to relate has 
awakened in me deep and blessed thought beyond that 
of previous experiences. 

On Saturday evening, October 15, 1904, I dined with 

Mr. G at his home on Central Park West, in 

response to his request, he desiring me to talk to him 
of things divine, having said to me that he had no 



74 DIVINE POWER. 

fixed religious belief, but believed in a divine being. 

I had not seen or heard from or of Mr. G for 

nearly two years, and did not know that his dear wife 
had passed from the flesh during that period, until he 
called at my office on or about the nth of October, 
1904, at which time he was in good health and extended 
the invitation to me as above. During the aforesaid 

evening Mr. G told me of a serious illness he had 

been the victim of for a number of months ; that he had 
employed physician after physician without benefit, and 
that finally a diagnosis was made of abscess of one of 
the kidneys with stone in the kidney, and he was told 
that the kidney should be removed at once, otherwise 
he would die; there was no guarantee, however, that 
he would rally from the shock of the operation as he 

was so weak. Mr. G told me that he suddenly 

recovered and that the physicians could not understand 
the cause of his recovery. I then talked to him of 
immortality, of the realities of the life unseen, and 
related experiences of the opened heavens at my home, 
and spoke of many who had been healed in my office, 
and when coming into my home before they had come 
into my presence. 

Mr. G exclaimed : "Doctor, you may put me in 

the same category." I said: "What do you mean?" 
He replied : "When I was here ill, thinking of going 
to the hospital, my thoughts were led to you ; I remem- 
bered the pleasant times my dear wife and I had had 
at your office, and of seeing Mrs. Pease, your wife, 



EVIDENCES. 75 
passing through the hall one day, and Mrs. G 



saying to me afterward, 'Mrs. Pease is so beautiful, I 
should like so much to know her, for I know she is as 
good as she is beautiful/ I then wondered how you 
were getting on, and, Doctor, while I was thinking of 
you I felt myself growing stronger and stronger, and 
I was well, and the doctors cannot understand it." 

O reader, in view of the many blessed experiences 
I was compelled to see the wonders of God manifested 
in this experience, and I was filled with a still greater 
sense of joy, humility and gratitude, and wondered 
what the eye would behold if we were conscious of that 
which is transpiring about us in the unseen. I learned 

from Mr. G that this experience of restoration to 

health was on the 26th of September, 1904. 



CHAPTER XXL 



SPIRITUAL GUIDANCE. 

"The meek will He guide in judgment, and the 
meek will He teach His way." (Psalm 25: 9.) 

"I will instruct thee and teach thee in the way 
which thou shalt go; I will guide thee with Mine 
eye." (Psalm 32: 8.) 

"For this God is our God forever and forever ; 
He will be our guide even unto death." (Psalm 
48: 14) 

"And the Lord shall guide thee continually, 
and satisfy thy soul in drought, and make fat thy 
bones; and thou shalt be like a watered garden, 
and like a spring of water, whose waters fail not." 
(Jsa. 58: II.) 

"To give light to those who sit in darkness and 
in the shadow of death, to guide our feet into the 
way of peace." (Luke 1 : 79.) 

ynRULY he that abideth in Spirit will be led of the 
X Spirit, even unto mountains of transfiguration 
and unto the revealment of the Kingdom of God with 
power. (Mark 9: 1, 2.) Yea, and will be led into 
situations and positions which many would not dare 
to enter into or occupy, counting human policy and 
selfish expediency of greater moment than fearless 
obedience to the guidance of the Spirit. 

76 



SPIRITUAL GUIDANCE. 77 

To be led by the Spirit we must be willing to enter 
the den of lions, to face the fiery furnace, to endure the 
cross. Then can we say with Paul : 'Tor which cause 
we faint not : but though our outward man perish, yet 
the inward man is renewed day by day. For our light 
affliction, which is but for a moment, worketh for us 
a far more exceeding and eternal weight of glory/' 
(2 Cor. 4: 16, 17.) 

Those of us who have given ourselves up to be led 
of the Spirit are driven closer to God by the affliction 
which such abandonment to Spirit entails upon us; 
then do we come mofe and more into the veritable 
spiritual consciousness of, and in conscious touch with, 
the unseen ; which is the storehouse of the riches of the 
soul, purified not by avoiding sorrow and trouble, but 
by going into it and drinking of it to its depths. (John 
18: 11.) 

Knowing no human voice, no self-interest, no self- 
love, no self-will, no human-made philosophy, though 
it bear the stamp (falsely) of Christian (Matt. 24: 
24), and no trespassing upon another, but showing (not 
professing) love to all, knowing only God the Father, 
the Christ presented to us in the Scriptures, and the 
revealment by the blessed Spirit of things unseen. 

Oh, to be led, led, led by the Spirit, counting nothing 
in the earth life, either loss or gain, except that which 
endures throughout eternity — the soul, the soul's 
riches and the soul's relationships ! 



78 DIVINE POWER. 

Guide us, O Thou great Jehovah; 

Guide us through this vale of tears, 
Until the radiant life celestial 

Unto our raptured sight appears: 

When no earth-bound cares surround us, 
To detract our thoughts from Thee, 

When our conflicts all are ended 
And clearly face to face we'll see. 

Yet while here we'll be victorious, 
Conquering every tempting snare; 

Hid in Thee while in the tumult, 
For our safety, it lieth there. 

We'll put on the warrior's armor, 
Take the sword and shield of Truth, 

Know no fear, but marching onward, 
Led by the God of man and youth! 

As a willing child we'll follow, 

Choosing not how, or where, to go; 

Knowing we ourselves lack wisdom; 
That Thou alone doth all things know. 

Thus, in confidence, we wisely 
Abandon self and earthly gain, 

Seeking fellowship in Heaven, 
And our riches, where Thou doth reign. 



CHAPTER XXIL 



THE WINDOW. 

IF a friend should tell you that there was a beautiful 
vision, the radiance and glory of which would fill 
you with power and joy unspeakable, if you would but 
behold it by looking through the window, and if you, 
in obedience to your understanding of the direction of 
your friend, seek the window, and look at the window, 
but not through it, if your eyes and attention remain 
fixed on the window casing, you will never see the 
vision ; but if, seeking the window, you look through 
it, and behold the vision, the window will have vanished 
from your consciousness and you will be conscious only 
of the glory and the radiance of the vision, you will see 
only the vision. This illustration applies to the letter, 
the text, the word of teaching, in relation to spiritual 
revealment. 

If your attention is fixed upon the text, the letter, 
and you keep that in your consciousness always, you 
will have never seen the spiritual vision and conse- 
quently will have never had the power and joy of 
atonement with Spirit, which is one with unconscious- 

79 



80 DIVINE POWER. 

ness of the letter, text, human language. Lost in God ; 
lost to material human agencies. This brings out in 
our lives the fruit of the Spirit (Gal. 5: 22, 23) and 
power, for it is God that is revealed in a human life 
given up to the control of Spirit. 



CHAPTER XXIII 



ARGUMENT. 

JESUS came to fulfil the law of love, not to conform 
to the symbols, types or the shedding of blood for 
the forgiveness of sins. If anyone claims that the cruci- 
fixion was necessary, that through the shedding of 
blood upon the cross there could be forgiveness of sins, 
that one must hold Jesus responsible for His failure 
to give to those whose sins He proclaimed forgiven, the 
benefit of the shedding of blood, in fact or in state- 
ment. The whole life of Jesus being a contradiction 
of such forms, He would stand as a violator of His 
own acts and life, in conforming to the form and 
symbol of the law in the last sad experience of His 
human life. 

The dogmatic statement that Jesus was the Lamb 
to be slain, and for that reason did not need to conform 
to the law in the shedding of blood for the forgiveness 
of sins, during His ministry, as He was finally to shed 
His own blood, is an illogical statement and false 
premise, in the building up of a human, mechanical 
plan of salvation, forming a human system of theology, 
portraying the operation of man's mind in a material 
interpretation of the Scriptures. 

81 



82 DIVINE POWER. 

The wondrous power of God cannot be manifested 
freely through such minds, as the mind is opened to a 
human, mechanical system, and closed, in equal pro- 
portion, to "Spirit." 

If Jesus was to have honored the law, by shedding 
His own blood, in conformity with the law, then 
would He not have honored it, in speech and practice, 
up to the time of His crucifixion? (See chapters on 
The Blood and Forgiveness of Sin.) 

Jesus was put to death because He denied the power 
of these symbols and types, just as others were put to 
death after the crucifixion of Jesus for the same reason, 
Peter being crucified with his head downward. 

Jesus foretold His death, and the evidence, through 
it, of immortality. (John 2: 19.) "In burnt offerings 
and sacrifices for sin Thou hast no pleasure." (Heb. 
10 : 6.) "Then said He, Lo, I come to do Thy will, O 
God. He taketh away the first, that He may estab- 
lish the second."* (Heb. 10: 9.) 

"By the which will we are sanctified through the 
offering of the body of Jesus Christ once for all,"t 
(Heb. 10: 10.) 

*He taketh away (turned from) the types, symbols and 
shedding of blood (Heb. 10: 6) and establishes the will 
(mind) of God, which is revealed through the human life 
of Jesus and not through blood or any symbol or type. 

fBy the knowledge of the mind of God, revealed in the 
Christ through the human form, we are sanctified, that is, 



ARGUMENT. 83 

"And every priest standeth daily ministering and 
offering oftentimes the same sacrifices, which can never 
take away sins."* (Heb. 10: n.) 

But this Man after He had offered one sacrifice for 
sin for ever, sat down on the right hand of God."t 
(Heb. 10 : 12.) 

"This is the covenant that I will make with them 
after those days, saith the Lord. I will put My laws 
into their hearts, and in their minds will I write 
them.":|: (Heb. 10: 16.) 

we receive the mind (will) of God into our minds, or con- 
sciousness, by the coming (offering) of Jesus Christ, in the 
human body, revealing the mind (will) of God "once for all," 
never to appear in the flesh again. 

^Showing the uselessness of symbols and types. 

t"But this Man (Jesus) after He had" at the cost of perse- 
cution and execution, constituting "one" life's experience of 
"sacrifice" in revealing the light that would banish sin from 
the minds of men, entered (evidenced by His resurrection) the 
glories in the unseen, at one with God, through His submis- 
sion to and understanding of God. This one life of sacrifice 
in the flesh was forever (never to live the life in the flesh 
again) in contradistinction to the continual and useless 
shedding of blood that accomplished nothing. 

JThe Lord declared that He would promise (covenant) 
"after those days" of useless symbols and types, that He 
would reveal to them (through Jesus) His laws, that they 
(His laws) might find lodgment in their hearts and be forever 
fixed in their minds. 



CHAPTER XXIV. 



SPIRITUAL REVEALMENT. 

JTJHE Apostle, speaking of the arrangements of the 
JL Tabernacle with the ark and the tablets on which 
the Covenant was written, of the priests going into the 
inner part only once a year, taking the blood of the 
victim, etc., goes on to say, "What the Holy Spirit was 
teaching was this — that the way into the sanctuary 
was hidden, as long as the outer part of the Tabernacle 
was standing.* For it served as a type, pointing unto 
the present time ; and in keeping with this, both gifts 
and sacrifices were continuously offered, though they 
were unable to satisfy the conscience of the worship- 
pers.^ (Heb. 9:8, 9. ) 

"But when Christ came He entered through 

that nobler and more perfect 'Tabernacle/:}: which is 
not the work of human hands — I mean is no part of 



^Meaning that the letter hides the Spirit, and until we lose 
sight of the letter we cannot see, have revealed to us, or com- 
prehend Spirit. "The letter killeth." 

fBeing the letter, void of power. 

^Figuratively speaking. 

84 



SPIRITUAL REVEALMENT. 85 

the visible creation (Heb. 9: n°), and He did not 
come with the blood of goats and calves, but with His 
own blood,* and having secured our permanent deliv- 

*His own blood." (His own sufficiency.) This clearly 
means His own individuality, that He was sufficient unto 
Himself. He did not have to look outside of Himself or to 
Himself, but to Spirit, and He was an example unto us of 
the fact that blood and ceremonies are not needed; that 
Spirit alone is saving power, through atonement (at-one-ment) 
with Spirit; this being fully evidenced (through His cruci- 
fixion) in His resurrection, without any blood ceremony. 
(Heb. 8: 8-13.) A spiritual era takes the place of that which 
was associated with blood and material types. God required no 
sacrifice or shedding of blood, the life, death and resurrection 
of Jesus proving this, and thereby putting an end to the dead 
form or symbol. The blood of Jesus was shed as a conse- 
quence of the awful method of execution. The spear was 
thrust into the side when Jesus was dead, and very little 
blood flows after the propelling force of the heart beats stops. 
It is of no significance what happens to the body after death; 
a change takes place no matter what is done to the body, 
and though Jesus rose with the same body, He was so changed 
that the two disciples on the way to Emmaus did not recog- 
nize Him, though He walked with them and talked with them. 
The nail prints were not there, or they would have been seen. 

Thomas did not put his fingers into the wounds. Can we 
not believe that Jesus revealed them unto the mind of Thomas, 
that he might believe the truth of the resurrection, that being 
of the utmost importance? Mary did not see the wounds, 
and did not know that it was Jesus, when she fi rc t looked 



86 DIVINE POWER. 

erance,* He entered, once for all, into the Sanctuary."f 
(Heb. 9: 12. ) 

"For if the blood of goats and bulls, and the sprink- 
ling of the ashes of a heifer, purified those who had 
been defiled (as far as ceremonial purification went), 
how much more will the blood of the Christy who 

upon Him, and He said unto her, "Touch Me not !" (John 
20: 17.) 

*Permanent delivery by presenting to the world, in the 
record of His life and resurrection, a wondrous picture of 
the manifestation of God, in the flesh, and resurrection power 
unto eternal life, which, being held up to man, shows to man 
an open door of escape, from turmoil into peace, from bondage 
into liberty, from self into God. "For in Him we live and 
move and have our being." 

flnto the realm of Spirit. 

JIf the blood of goats and bulls could cleanse from sin, 
then certainly the blood of a human being, especially one 
in atonement with God, even Jesus the Christ, should be a 
better agency for the cleansing from sin, but the blood of goats 
and bulls did not and could not cleanse from sin, and we read in 
the same verse that it was a "pollution of a lifeless formality ;" 
neither can any blood, human or otherwise, cleanse from sin. 
The Apostle merely makes the comparison here to indicate, 
though declaring the folly of, the shedding of blood, that if 
there was any virtue in it, certainly the blood of Jesus would 
be better than that of goats and bulls, and therefore there was 
no reason why the people, educated in the law though they 
were, should not receive the teachings of Jesus and come into 
a spiritual life; the natural hemorrhage accompanying the 



SPIRITUAL REVEALMENT. 87 

through the agency of the eternal Spirit has offered 
Himself up to God as a victim without blemish, purify 
our consciences from the pollution of a lifeless formal- 
ity,* and fit us for the service of the living God." (Heb. 

9' 13, i4-°) 

"This is why He is the intermediary of a new Cove- 
nant,f in order that, as a death has to take place to 
effect a deliverance from the offences committed under 
the first Covenant,:}: those who have received the call 

crucifixion satisfying their consciences from the standpoint of 
their prejudicial education. 

*"Offered Himself up to God," to reveal God in His human 
life to man. He was "without blemish" in His faithful revela- 
tion of God, and consequently He became "a victim" of the 
hate of the votaries of the shedding of blood and hollow cere- 
monies. "How much more will" Christ's individuality, 
example, "purify our conscience" ! Jesus turned His back on 
all human symbols and ceremonies, and looked only to "Spirit," 
and showed "Spirit" to be the source of His power in His 
human life, and the power manifested in His human experience 
of raising the dead, healing the sick, feeding the multitude and 
teaching, and the power of His resurrection, revealing immortal 
life, therefore the only power, the only life ; and this stimulates 
our faith and purifies our mind of everything but "Spirit," 
which is Life, Purity, Love, Power — God. 

fBeing the introducer of the new, He stands between the 
old and the new, being the intermediary, or line of separation 
between the two. 

t"The offences" consisted in looking to types and symbols, 
which had robbed the people of spiritual consciousness. 



88 DIVINE POWER. 

may obtain enduring inheritance promised to them. 
When such a covenant as a will is in question, the 
death of the maker of it must necessarily be alleged."* 
(Heb. 9: 15, 16. ) 

"While, then, it was necessary for the copiesf of 
the heavenly realities to be purified by such means as 
these,:}: the heavenly realities themselves required bet- 
ter sacrifices. "| I (Heb. 9: 23. °) 

"He was offered up once only, to bear away the sins 
of many;** and the second time He will appear — 

*The death of the maker of a will must take place before 
the instrument (the will) can become operative; so Jesus 
must first have been put to death before immortality could 
be revealed, that the truth of His teaching (and the promise) 
might become manifest (Acts 13: 32, 33), and consequently 
operative, in the minds of men unto eternal life, which was 
and is the heritage of man, and is "deliverance from the 
offences committed under the first covenant." 

fThe tabernacle and things used in public worship. 

JShedding of blood, etc. 

1 1 Required a human life to face sure death at the hands of 
the enemies of God, through which human life God might be 
revealed to man as He could not be revealed through types 
and symbols or the shedding of blood, to which man was 
wedded, and we know in the experiences of to-day how 
hard it is to influence men to abandon their rut of thought 
or habit. Most reformers have sacrificed themselves to their 
cause, Peter, Stephen and others being no exception 

**He lived the "one" life of sacrifice in revealing God to 



SPIRITUAL REVEALMENT. 89 

but without any burden of sin."* (Heb. 9: 28. °) 

"God made Him who knew nothing of sin to be sinf 

on our behalf, so that we, through union with Him,$ 



man, which revelation, entering the consciousness "of many," 
would cause a vanishing of their sins in and through their 
changed condition of mind — from God, to God. 

*Being now out of the flesh, He is not subject to the things 
of the flesh, and cannot be burdened with the hate and malice 
(sin) which was in the earth life, manifested toward Him, 
which persecuted Him, bound Him and crucified Him. 

Standing between the dead forms and ceremonies and the 
living righteousness of God, to which He was endeavoring to 
lead men, His body was crushed by the former, but His soul 
triumphed in the latter, and is alive in glorious victory for 
evermore. Peter and others suffered likewise, that we also 
might "become the righteousness of God." 

fjesus became a violator of the law in bringing others 
with Himself out of the forms and ceremonies and shedding 
of blood into the "new order" (new era), into righteousness 
of God. He stood in the eyes of the law as sin, but unto God 
as righteousness. Jesus showed to us that there was a better 
way and He suffered the penalty of all reformers, of all 
pioneers of thought, especially in the religious world. History 
is full of it. All vicarious suffering. The one or few, suffer- 
ing for the many, that those following might have the open 
way prepared for them to walk in. 

Jin fellowship with Him as the way-shower and revealer 
of the Father. 



90 DIVINE POWER. 

may become the Righteousness of God/'* (2 Cor 

5:21.°) 

"He Himself carried our sinsf in His own person to 
the cross, so that we might die to our sins, and live 
for righteousness. His bruising was for our healing. "t 
(1 Peter 2: 24.) 



^Receive the Spirit of God into our mind through percep- 
tion of "Spirit" (John 4: 24), as revealed by Jesus. 

fSin is the condition of a mind closed to God (away from 
God). Sin is sin, no matter what form it takes or how it is 
expressed in different individuals, different temperaments, and 
it was sin expressed by man, toward Jesus (in hate — thought, 
word and act), that burdened Him, weighed Him down, put 
the crown of thorns upon His brow, dealt the blows upon 
His body, and He endured it all "in His own person," faltering 
not in His loyalty to His mission and to His knowledge of 
God, carrying all His burden, even "to the cross," that through 
His loyalty the truth of His teaching might be verified in 
His resurrection and we should believe, turn from ("die to"), 
"our sins and live for righteousness." 

JThe manifesting of God to men entailed suffering ("bruis- 
ing") upon Jesus because His teaching was in opposition to 
their customs and mental darkness ; but He bore it all that we 
might know God and thereby be liberated ("healed") from 
darkness, and all that goes with it, through perceiving the 
light. 



CHAPTER XXV. 



TEXT ILLUMINATION. 

W JT£HESE are they which came out of great tribula- 

JL tion (persecution)* and have washed their 
robes, and made them white in the blood of the Lamb." 
(Rev. 7: 14.) 

The words of this text, as of many others, are mis- 
used and wrongly applied by many people. 

The Apostle is writing to the Hebrews in the lan- 
guage of the law, with which they are familiar, having 
been educated therein, making it more easy for them 
to merge from the old into the new, from types and 
symbols, into spirit, it mattering not how they might 
be brought to accept the spiritual revealment through 
Jesus, which is no part of blood or type or symbol. 

The meaning of the whole text is that "they" had 
been purified through great suffering in the same cause 
in which Jesus had suffered and was crucified. 

Who is it in this day who boasts of enduring such 
great tribulation by applying this text to himself? 
This text without doubt related to the terrible persecu- 
tions about 64 A. D. and onward, especially in the 
reign of that monster, the Emperor Nero. 



*Twentieth Century New Testament. 



92 DIVINE POWER. 

"Their victory was due to the sacrifice of the Lamb, 
and to the message to which they bore their testimony. 
Their love of life did not make them shrink from 
death." (Rev. 12: 11. °) 

"Victory" is due to faithfulness and sacrifice on the 
part of all of those who followed their Exemplar, the 
Way-Shower, who was also sacrificed for His cause, 
in that He faithfully revealed God in the flesh, and 
through His sacrifice (including the crucifixion) im- 
mortality was made manifest in His resurrection, de- 
stroying their fear of death in which lay their victory. 

"Be watchful over yourselves and over the whole 
flock — of which the Holy Spirit has made you officers 
in charge — so that you should act as shepherds of the 
church of God, which He bought at the cost of His 
own life." (Acts 20: 28. ) 

The Apostle felt that as Jesus had been faithful even 
at the cost of His own life, the present officers or 
shepherds should sufficiently appreciate the priceless 
value of the truth which He had revealed at such a cost, 
to preserve its purity and protect the flock at any cost 
from those who would seek to get personal following 
by misleading teaching. (Acts 20: 29. ) 

"For God placed Him before the world to be, by 
His sacrifice of Himself, a means of reconciliation 
through faith in Him. God did this in order to prove 
His righteousness, and because of His forbearance He 
had passed over the sins men had previously com- 
mitted." (Rom. 3: 25. ) 



TEXT ILLUMINATION. 93 

Anyone who would have carried out the mission of 
revealing God to man would know that it meant the 
sacrifice of Himself, in occupying such a position in 
opposition to the thought and life of darkened and 
cruel men. But God revealed Himself unto man 
through Jesus, sparing Him not, as a means of recon- 
ciliation, in proving to man His love and goodness 
to them (righteousness) if they would but believe the 
message through faith in the messenger, and as an 
evidence that He held not their sins against them. 
"Had passed over the sins," had taken no note of them, 
only wanted the love of man; and the loving, tender 
Jesus faithfully labored to accomplish the purpose of 
God. (Luke 20: 13, 14, 15.) 

"Much more, then, now that by His sacrifice of 
Himself we stand right with God, shall we be saved 
through Him from God's judgment." 

"For if when we were God's enemies, we became 
reconciled to Him through the death of His Son, much 
more, when we have been reconciled to Him, shall we 
be saved by sharing Christ's life." "And not only so, 
but we glory in God, through Jesus Christ, our Lord, 
through whom we have now obtained reconciliation." 
(Rom. 5: 9-1 1.°) 

"Stand right with God." Can we stand right with 
the law of our land unless we have that law revealed 
unto us that we may acquaint ourselves with it and 
through knowledge be enabled to live in accord or in 
atonement with it? And thus also "shall we be saved 



94 DIVINE POWER. 

through Him (who revealed to us the spirit of the law 
of love at the cost of His life) from God's judgment," 
by occupying a right relationship toward God ; living 
out the spirit of the law of love as revealed by Jesus. 

"We were God's enemies, we became reconciled to 
Him ;" not God reconciled to us ; He didn't hold any- 
thing against us. We became reconciled to His good- 
ness; He could not become reconciled unto man's 
badness (and no sacrifice, no death, and no punishment 
of a son could ever make badness goodness). 

"Through the death of His Son." His death was 
necessary to prove immortality through the manifesta- 
tion of the power of God in the resurrection. (Acts 
4:2; 17:18; 26:8; Rom. 8:11.) "Saved by sharing 
Christ's life" — that is, by coming into the spiritual 
understanding of His teachings (Phil. 2: 5), which 
will cause anyone to "glory in God" "through Jesus 
Christ" (as revealed through Him). "Obtained recon- 
ciliation" — won to God by the revelation of Himself 
through Jesus. 

"For by union with Christ, and through His sacri- 
fice of Himself, we have found redemption in the 
pardon of our offenses." (Eph. 1: 7. ) 

"Redemption," through having the same mind 
"which was also in Christ Jesus." His sacrifice of 
Himself revealed unto us the resurrection power of 
God; stimulated our faith to believe (Heb. 12: 2) and 
turn from our offenses and seek to know the mind of 
Christ. "Pardon." (See chapter on Forgiveness of Sin.) 



TEXT ILLUMINATION. 95 

"For God has rescued us from the tyranny of dark- 
ness, and has removed us into the kingdom of His Son, 
who is the embodiment of His love, and through whom 
we have found deliverance in the forgiveness of our 
sins. ,, (Col. i : 13, 14. ) 

Indeed, under the law there was tyranny of darkness 
in the symbol and the type. Almost everything was 
purified with blood; and unless blood was shed, no 
forgiveness was to be obtained (Heb. 9: 22), in that 
the conscience of the people had to be satisfied by some 
physical (powerless) symbol, and believing, through 
the shedding of blood, their sins to be forgiven, they 
still continued in sin. 

"God has rescued us from the tyranny of darkness." 
Here the Apostle refers to those who had been in their 
own experience slaves to the physical symbols, having 
no spiritual life; but God — Spirit — Love — having 
been revealed to man through the human Jesus, those 
formerly in darkness had found deliverance, not only 
in the purifying of their conscience but in the experi- 
ence of a new life, having been won to God and away 
from all that was not of God. We, however, were 
never under the law of symbols; we came into the 
world under the law of Spirit, and, perceiving Spirit, 
through repentance (change of mind), we became, or 
may become, at-one with God, revealed to man by 
Jesus in the flesh and now by the Holy Spirit. (See 
chapter on Forgiveness of Sin.) 

"Since then, brothers, we may enter the sanctuary 



96 DIVINE POWER. 

with confidence, in virtue of the sacrifice of Jesus,* 
by the way which He inaugurated for us — a new and 
living way through the sanctuary curtain (by which 
I mean His human nature ),f and since we have in 
Him a great Priest set over the house of God$ 
(Heb. 10 : 19-21 °) let us draw near to God in all sin- 
cerity of heart and in perfect confidence, with our 
hearts purified by the sprinkled blood from all con- 
sciousness! I of wrong and with our bodies washed 
with pure water/' (Heb. 10: 22. ) 

*May enter "with confidence," as the way has been made 
plain through the revealment of God by Jesus, who sacrificed 
Himself in carrying out such a mission among such a people. 
Appreciated by too few at this late day, the people seeming 
to care more for the material things than for the spiritual 
life Jesus so lovingly and faithfully revealed. 

f A "way" to the living God revealed through a human 
life (Jesus) instead of the lifeless and dead forms of the law, 
which did not reveal God. 

JThe language of the law, used on the same principle that 
other expressions of the law are used, that in presenting Jesus 
to the people in language following that of the law they 
would the more readily accept His teaching. 

1 1 Not purified from "wrong," but from "all consciousness 
of wrong," indicating clearly that the ritual of the old cove- 
nant had so prejudiced their minds that their consciences 
could only be satisfied by associating the circumstances of the 
crucifixion with the ritual of the old covenant, even as in 
the inverse sense those Christians who associated the meat, 



TEXT ILLUMINATION. 97 

"When a man set at naught the law of Moses, he 
was, on the evidence of two or three witnesses, put to 
death* without pity." (Heb. 10: 28. ) 

"How much worse, then, do you think, will be the 
punishment deserved by those who have trampled 
under foot the Son of God, who have treated the blood 
that rendered the covenant valid* — the very blood by 



which had been offered to idols, with the idols, were advised 
for their consciences' sake not to eat of it (Rom. 14: 20), 
so with these Jews, educated and grounded in the practices, 
rites and beliefs under the law, and having known nothing 
else but blood purification, as expressed in the following: 
"And in the same way he also sprinkled with blood the taber- 
nacle and all the things that were used in public worship. 
Indeed, under the law almost everything was purified with 
blood; and unless blood was shed no forgiveness was to be 
obtained" (Heb. 9: 21, 22 ), therefore Jesus would not have 
appeared as purified in the eyes of these Jews without the 
presence of blood, neither could they have conceived of the 
forgiveness of sins without the shedding of blood. The cir- 
cumstances of the crucifixion of Jesus admitted of the satis- 
fying of their consciences and the purification of their minds 
of all doubts, from the standpoint of their education, thus 
enabling them "to draw near to God in all sincerity of heart 
and in perfect confidence." (Heb. 10: 22. ) 

We were not born under the old law, or affected by it in any 
way 3 therefore our consciences do not have to be satisfied by 
any symbol of that law. 

♦Repeating to the Jews their own language of the law. 



98 DIVINE POWER. 

which they were purified — as of no account,* and have 
heaped insult on the gracious Spirit of God?"t (Heb. 
10: 29. ) 

The Epistle to the Hebrews is "a letter to Christians 
of Jewish antecedents. (Date and place of writing 
uncertain.) Has been attributed with some show of 
probability both to Barnabas and to Apollos. The 
Jewish Christians to whom the letter is addressed were 
a community living, possibly, in Palestine, but more 
probably in Alexandria, or in Rome ; and the primary 
object of the letter was to explain, to those who were 
well acquainted with, and attached to, the ritual of 
the covenant, the fulfilment of its types in the heavenly 
realities of the Christian faith." (Extract from the 
note of the translators Twentieth Century New 
Testament.) 

"May God, the source of all peace, who brought back 
from the dead Him who, by virtue of the blood that 
rendered valid% the unchangeable covenant is the great 

*The writer is holding the Jews to their own application 
and conceptions of blood (see note marked || on page 96), that 
he may thereby keep them faithful to God as revealed through 
Jesus. 

fBy failing to receive the blessed Spirit of God revealed 
through Jesus. 

$The Century Dictionary and Cyclopedia gives as a defini- 
tion of the word "valid" the following: "Incapable of being 
rightly overthrown or set aside." The writer of the epistle 
presents an argument, in this time of persecution and tempta- 



TEXT ILLUMINATION. 99 

Shepherd of God's sheep, Jesus our Lord." (Heb. 
13: 20. ) 

"It was not by such perishable things as silver and 
gold that you were ransomed from the aimless 
life in which you were brought up, but by the 
precious blood of Christ,* who was sacrificed like a 
lamb, unblemished and spotless." (1 Peter 1 : 18, 19. ) 

tion, to impress upon the Jews that the claims and teachings 
of Jesus could not be rightly overthrown or set aside because 
of their lifelong prejudicial education in the knowledge and 
practices of the law, as their objections and prejudices had 
been met and satisfied in the circumstances accompanying the 
execution of Jesus. Also, Jesus had to be crucified (typified 
by "blood") before God could bring Him "back from the 
dead," which fact (the resurrection) completed (rendered 
valid) the presentation or revealment in Jesus, of God to man 
in the unchangeable covenant. (Heb. 8: 10.) 

*Silver and gold are not destroyed by fire (1 Peter 1:7), 
but blood begins to decompose as soon as it leaves the body, 
therefore the Apostle was not speaking or writing in a literal 
sense. His language would be understood by those who 
thought in the language and experiences of the law in which 
they had been taught and reared, and who needed now, in 
this time of persecution and temptation, to be bolstered up 
and encouraged in the language of their old forms and cere- 
monies, in which they had relied, to rely with equal firmness 
in their new faith in the realization that Jesus suffered unto 
death for the establishment of the mind of God in the con- 
sciousness of men; therefore they must be equally true. 

This language of the law can in no way convey to our 



u« G - 



100 DIVINE POWER. 

The object of this letter of Peter to the Jewish and 
other Christians of Asia Minor, is to give encourage- 
ment under persecution* that broke out under Emperor 
Nero in 64 A. D. 

"And it also pleased God to reconcile all things to 
Himselff through Him (bringing about peace by the 
sacrifice offered upon the cross of Christ) t to reconcile 

minds what it did to the Jews to whom it was written, and 
is not addressed to us, as we are living in a spiritual dispensa- 
tion and far removed from the influences of the old law, 
and are not affected by it, neither should we be hindered 
spiritually in any way by the letter or symbol of that law, 
in our language, our songs, or our writings. Our language 
should be spiritual, born of spiritual light that is one with 
spiritual power, having no material type or symbol in con- 
sciousness, for the two have no fellowship; then can we 
through spiritual language lead others to this spiritual life, 
which is power, manifested in the healing of the sick, giving 
sight to the blind, and causing the lame to walk. 

^Twentieth Century New Testament. 

fThe text indicates the reconciliation of man to God; not 
God to man; God manifesting love in seeking to have man 
see his lost condition, outside of his proper element, which 
is God, and revealing Himself to man through the Christ that 
He might win him to Himself and safety. 

^Perhaps we can perceive something of the thought the 
Apostle meant to express in this portion of the text, in the 
following statement relating to the Civil War: "Bringing 
about peace by the sacrifice offered upon the field of battle." 
St. Paul often employs the word cross to indicate the perse- 



TEXT ILLUMINATION. 101 

to Himself, I say, through Christ, all things both upon 
earth and in Heaven/' (Col. i: 20. °) "Wherefore, 
my dear brothers, shun the worship of idols. I speak 
to you as sensible men ; form your own judgment about 
what I am saying. In the cup of blessing which we 
bless, is there not fellowship through sharing in the 
blood of Christ? and in the loaf of bread which we 
break in pieces, is there not fellowship through sharing 
in the body of Christ? Just as there is one loaf, so we, 
many though we are, form one body ; for we all partake 
of one loaf. Look at the people of Israel; are not 
those who eat the sacrifices sharers with the altar? 
What is my part then? Do I mean that an offering 
made to an idol, or the idol itself, is anything ? No ; 
what I say is that the sacrifices offered by the heathen 
are offered to evil spirits and to a being which is no 
God, and I do not want you to have fellowship through 
evil spirits. You cannot drink both the Master's cup 
and that of evil spirits."* (1 Cor. 10: 14-21. °) 

cutions of that time (see chapter on The Cross), and as else- 
where stated, the very mission of Jesus entailed persecution 
and execution for Himself and very many of His followers, 
including all but one of the Apostles: that one suffered 
persecution but escaped violent death, though an effort was 
made to kill him. 

*The Apostle is here endeavoring to induce those to whom 
he addressed these words, not to partake of food or drink 
which had been offered to idols, in that they associated, in their 
thoughts, the idols with the food. For the same reason of 



102 DIVINE POWER. 

"Freed us from our sins by shedding His blood."* 
(Rev. 1:5-°) 

association, the Apostle wished them not only to partake of food 
and drink in no way associated with idols, but desired them to 
associate, in their thoughts, such food and drink, with 
the body and blood of the human Jesus, that they 
might keep the Master in their minds and consequently 
His teachings. It was a means, nothing more, to keep 
their minds away from idols and at one with God as mani- 
fested through Jesus. In that day of sacrifices, and of the 
shedding of blood under the law, the Apostles found it neces- 
sary to influence, to satisfy and to protect the conscience 
(mind) of the people by the use of and reference to symbols, 
in line with their education and customs, that converts might 
be obtained, retained, and fortified or reassured in their con- 
science, in times of persecution and temptation, though the 
Apostles themselves were free from the "letter." Read what 
Paul says: "Though I was not myself subject to it." (1 Cor. 
9: 20. ) 

*The circumstances of the crucifixion are again made use 
of, in the language of those to whom the words are addressed. 
John received the revelation, which was of Spirit, and ex- 
pressed it, as best he could, to others, in human language, 
following that of the old law, to which they were attached. 
This was a time of terrible persecution, and the people had 
to be addressed in language and expressions familiar to them, 
that they might be drawn to Jesus and consequently to God, 
whom he revealed. 

Jesus did open the way to us to be freed from our sins, 
by shedding His blood, in that He revealed the Father, the 



TEXT ILLUMINATION. 103 

"For Thou wast killed, and with Thy blood Thou 
didst buy for God men of every tribe."* (Rev. 5:9.°) 

"But now, through your union with Christ Jesus, 
you who once were 'far off' have by His sacrifice of 
Himself been brought 'near/ "f (Eph. 2 : 13. ) 

living God, Spirit, though He knew that He would be slain 
for doing so, and the slaying of Jesus, as a consequence of 
revealing God, only added to the revelations of God, in reveal- 
ing immortality in the resurrection of Jesus. Jesus had fore- 
knowledge of His crucifixion as a result of His faithfulness 
to God among an ungodly people — He was shown "things to 
come." (John 16: 13.) 

*Yes, Jesus paid the price which hate and wickedness would 
require of one who taught, and rebuked hypocrisy, as Jesus 
did; yea, the people required His blood (death by execution), 
which' Jesus yielded (paid), upon the cross as the penalty 
(purchase price) for opening the way "for men of every tribe"" 
to come to God through the knowledge of God imparted to 
men. 

He gave His body as a ransom into the hands of men of 
evil mind in obtaining the liberty, from among them, of many 
(all who receive the call) through His making God known 
unto men dwelling in darkness, some of whom slew Him for 
it, thus He became a sacrifice for those who had been enabled 
to come out of darkness through His revealment of God 
(Light), and this sacrifice was for all men, redemption not 
lying in the sacrifice, but in the revealment of God, that, the 
people might know God and turn to Him, and away from sin. 

fThat is, "He made the two divisions of mankind one; 
broke down the barriers that separated them" — "the law with 



104 DIVINE POWER. 

"But if our lives are lived in the light, as God Him- 
self is in the light, we have fellowship with one another, 
and the sacrifice of Jesus, Qod's Son, purifies us from 
every sin."* (i John 1 : 7. ) 

"And so Jesus, too, in order to purify the people by 
His own blood,f suffered outside the gate."$ (Heb. 

13: 12. ) 

"And may be sprinkled with the purifying blood of 
Jesus Christ." 1 1 (1 Peter 1:2.°) 

its rules and regulations ;" in that He proved the worthless- 
ness of the types and symbols by violating them, and mani- 
festing the power of God in His works and resurrection. 

*Through revealing the light in His life of sacrifice, that 
we might live in the light and thus be out of darkness. Dark- 
ness being one with sin in all its forms, light being one with 
deliverance in its fullest sense. 

fBarnabas or Apollos, or whoever wrote this letter to the 
Hebrews, is associating the circumstances of the crucifixion 
in the strongest way he can, with the types of "the ritual 
of the old covenant, with which the Jews, addressed in this 
epistle, were well acquainted with, and attached to," that 
their prejudiced minds might be fully satisfied in this time of 
persecution, when there was cause for them to be sorely 
tempted to turn back. 

JThe writer calls upon them to be brave, even to follow- 
ing His example, unto death, telling them that "we have no 
permanent city here, but we are looking for the city that is 
to be." (See 1 Cor. 9: 19-23.) 

1 1 Here again we find the expression of the law; the Apostle 



TEXT ILLUMINATION. 105 

"To God, the Judge of all men, to the spirits of the 
righteous who have reached perfection, to Jesus, the 



wants to express to the people in their own language the 
thought of purification, of conscience, which will be the 
result of "obedience" in occupying a place among God's 
children in recognition of God's purpose as revealed through 
Jesus, and which is accompanied by the consecration of the 
Spirit." (i Peter i: 2. ) 

In this age removed from the influence of the teachings 
and symbols of the old law, we do not need, and should not 
be weighed down by, any such physical (fleshly) expressions, 
which are foreign to, opposite to, Spirit; and are dead 
symbols, which Jesus came to put aside and which the people 
of that time had to merge from, into the teachings of Jesus, 
and consequently the Apostles applied the language of the 
old law, to Jesus, that the human mind of that age might 
find it possible on this connecting bridge of language and 
symbol to pass from the old into the new, and when the 
influence of the old had finally worked itself out (worn out, 
forgotten) a new and spiritual language and a new and 
spiritual song would take the place of that of the old, and the 
old symbols and expressions be things of the past, buried 
with the death it represented and was the result of. But 
people, unfortunately, still occupy in some degree, the position 
of those who called forth from Jesus the words, "Though you 
have eyes, do you not see? and though you have ears, do 
you not hear?" Many still cling to the old language of 
symbol and type that Jesus came to wholly destroy in the 
minds of the people, that "Spirit" alone might be presented 
to and illuminate human consciences. 



106 DIVINE POWER. 

Intermediary* of a new covenant, and to the sprinkled 
bloodf that tells of better things than the blood of 
Abel." (Heb. 12: 23, 24. ) 



*Here the writer is presenting Jesus to the Jewish converts 
as "the Intermediary," the one who stood between the sprink- 
ling of blood under the law, and the new spiritual era which 
He introduced in the revealment of God through His human 
nature; stating and showing that all may have God revealed 
in and through their human lives. 

fThis new era of spiritual revealment was and is apart 
from the sprinkling of blood, and because of that fact Jesus 
was killed by the votaries of the shedding and sprinkling of 
blood. 

There is no difference between human and animal blood; 
it all serves the same purpose, performs the same functions, 
is of the same composition, is derived from the same source, 
and returns to the same dust. 

The writer of the epistle doubtlessly used the term 
"sprinkled blood" to satisfy the minds of the Jews and thereby 
make the teachings of Jesus acceptable to them. The writer 
in his speech conforms to their education and inherited 
reliance in the terms and symbols of the law, but it does not 
apply to us, as elsewhere stated. 



CHAPTER XXVI. 



SERPENT OF BRASS. 

"And Moses made a serpent of brass, and set 
it upon the standard; and it came to pass, that 
if a serpent had bitten any man, when he looked 
upon the serpent of brass, he lived." (Num. 
21 : 9.*) 

JTJHE people had sought deliverance. They realized 
JL that they had sinned, and had turned from their 
sins unto God, asking Moses to pray to God to take the 
serpents from them. 

The changed attitude of mind — from God, to God 
— was necessarily the first step, but it was due to their 
fear of the serpents; however, the fear drove the 
people to the right source for help; but the fear then 
had to be destroyed, that perfect repose of mind in 
God might bring them into the attitude or relationship 
of atonement, in which resides healing. 

"Perfect love casteth out fear;" this love would 
certainly include the serpents, and, if so, then just as 
certainly would fear of them depart, for we cannot 
both love and fear an animal, or anything else; it is 

♦Revised Bible. 

107 



108 DIVINE POWER. 

one or the other. Was it not to this end that a "serpent 
of brass" was directed to be set upon the standard, 
probably of sufficient size to be seen at a distance, that 
the people, now obedient to God, who were bitten by 
the serpents, upon looking away from self unto a 
serpent (of brass) for healing, would necessarily lose 
all fear of the serpents and consequently of their bites, 
and thus come into "perfect love/' or atonement with 
God, which is life and healing? 

It is helpful to note that the serpents were not taken 
away ; but when the people should come into "perfect 
love" the bites, which they might have received, would 
not only have no effect, but the serpents would sense 
nothing in the people to arouse their serpentine instinct, 
to strike a foe ; for "perfect love" is not a foe to either 
man, or beast, or reptile. At the time the people cried 
for deliverance from the serpents the people were not 
in "perfect love," but in a mental attitude of enmity 
toward God and toward Moses. As man had been 
given dominion over every creeping thing, etc., man 
being under God (Gen. i : 26), then upon man's com- 
ing into a state of enmity toward God (absence of 
"perfect love") would not every creeping thing, etc., 
reflect man's mental attitude of enmity in some degree, 
and would not that reflected enmity be directed toward 
the source of enmity, and was not that the secret of 
the serpents striking their fangs into the people? Is 
there not here a lesson of vital importance? "And as 
Moses lifted up the serpent in the desert, so has the 



SERPENT OF BRASS. 109 

Son of Man to be lifted up ; that every one who believes 
in Him may have enduring life." (John 3: 14, 15.°) 
What is it to lift up Jesus that people may see Him 
that they may believe in Him? As shown in the 
Opening Chapter it is not the viewing of the physical 
form of Jesus, but that which Jesus revealed in His 
human life and resurrection — God manifest to man — 
and we must lift (present) this revelation to man — call 
man's attention to it — as recorded in the Scriptures and 
revealed to the seeker for truth by the Holy Spirit. 



CHAPTER XXVII. 



w 



DOING GOOD. 

E must do good to those with whom we come in 
contact,* and we must seek those (Luke 14 : 13) 
who have not the knowledge of the Shepherd's care in 
their lives, if we want the wondrous blessing which 
such giving out of the water of life and the healing of 
the sick and helping the helpless in loving tenderness 
and helpful care bring to the laborer in God's vineyard. 
There is nothing else that will open wide the doors of 
the storehouse of God's glory unto our souls. Jesus 
experienced this fact when the woman of Samaria 
received His message (John 4: 14), and the disciples 
upon their return found Him no longer weary or an 
hungered. (John 4: 32, 34.) So we may have "meat 
to eat," that the world knows not of — Spirit, Life, God, 
filling us with strength, health, helpfulness and peace ; 
causing us to realize and know that verily our life and 
strength and health and all is of God. 

To do good we must go forth in humility and love. 
This is the Christ Spirit ; this is what the world needs. 
It is the "poor in spirit" that God can use and develop. 

Seek to do good, for that is our mission. 

*"People must not seek their interests, but the interests of 
others." (1 Cor. 10: 24. )° 
110 



CHAPTER XXVIII. 



"NEITHER DO I CONDEMN THEE." 

WE have not the mind in us which was in Christ 
Jesus, unless we have love for the erring ones. 
This is not loving the wrong thoughts and acts, but it 
is, in loving helpfulness, trying to influence the erring 
ones to turn away from such thoughts, and turn to 
thoughts born of God, through coming into atonement 
with God; and this loving desire toward the ones 
walking apart from God should be continuous, for the 
mission of Jesus was to bring the light to such; to 
reveal to them the Kingdom of Love ; and we, individu- 
ally, are to do the same work, with Jesus as our ex- 
ample, and the Holy Spirit as our instructor; being 
careful to have a constant desire for guidance; evi- 
denced by keeping in conscious, sensitive touch with 
God, which is continual prayer — communion. 

"Neither do I condemn thee," 
Are blest words of love and cheer 

To hearts cast down by erring, 
In this world, to some, so drear. 

Seems often hopeless to the outcast, 

Or the erring one at home; 
As in the days of Jesus, 

Hearts few, not seemingly of stone. 

111 



112 DIVINE POWER. 

Oh, with the heart of Jesus 

May we reach out unto all ; 
In tenderness and mercy, 

May we deal with those who fall. 

"Let the man among you who has never done wrong 
throw the first stone." (Page 197 .) 



CHAPTER XXIX. 



STANDING ALONE. 

IT is easy to rest on the oars and float down stream ; 
it is quite another thing to pull with the oars and 
make headway against the current. 

It is easy to go with the crowd, but it is another 
matter to stand alone. Anyone can do the former, but 
it requires manhood and womanhood, courage and 
conscientiousness, to do the latter. 

If a man gets a glimpse of a truth and finds himself 
alone in thfe mental illumination, his companions re- 
maining in the rut of self-complacent, intellectual limi- 
tation, and the man falls back, that he may harmonize 
with his companions, what can we say of that man? 
O reader, make a personal application ! 

Some people do not want to know the truth because 
it would disturb the present order of things and per- 
haps cause personal inconvenience. I am speaking 
especially of professed Christians, especially Christian 
workers, who elect to be conservative in their own 
wisdom, instead of being fearless and taking a bold 
stand to obey and honor God by living up to all the 
spiritual light they can gain day by day and giving it 

113 



114 DIVINE POWER. 

out; for the world is entitled to the illumination 
obtained by each of us, and it is our duty to continually 
seek to obtain greater spiritual knowledge. 

Reader, live out earnestly the life that is yours, 
which no man can take from you, but which you can 
dwarf and ruin yourself. 

Fear not those who can kill the body, for the jewel 
of your life, your immortal soul, they cannot touch. 

Keep in close communion with God, closing the 
mind to all else, and you will be abiding "in the secret 
place of the Most High." (Psalm 91.) 



CHAPTER XXX. 



SORROW. 



"Sorrow is better than laughter, for by the 
sadness of the countenance the heart is made 
better." (Eccl. 7:3.) 

JTJRULY sorrow refines and purifies. In the valley of 
JL sorrow we are brought nearer to God, brought 
into a richness of experience that we could not find in 
any other way; by it we have developed, in our very 
souls, a tenderness and a love that can only be born of 
sorrow. This being true, as it is true, how false becomes 
the position of those who would have us suppress the 
tear and crush out the sorrow, by steeling (hardening) 
our hearts against this most refining and spiritual in- 
fluence, that the sorrov/ing one may conform to the let- 
ter of a scientific attitude of mind, and thus obtain the 
encomium of being scientific, and escape cold criticism 
for failure to crush out all feeling. 

This method and this influence would rob one of all 
the benefits of sorrow and produce a calloused heart 
(mind) ; such an one would never "weep with them that 
weep," or give out the tenderness and love of the one 
who has come out of sorrow into the clearness of 

115 



116 DIVINE POWER. 

spiritual vision, obtained through the purifying of 
the mind in its being drawn away from the things of 
the world, in the passage through the valley. 

I once heard a Salvation Army officer say in refer- 
ence to the tears of a sorrowing one in the meeting: 
"Perhaps it is God's way of washing out the eyes, that 
we may see more clearly." 

"Blessed are ye that weep now : for ye shall laugh." 
(Luke 6: 21.) 

The one who has passed through sorrow can be a 
better avenue for the revealing of the mind of God, 
for through the love that makes possible the sorrow, 
we are drawn to abide with the dear one in the unseen, 
with Christ in God, giving us a clearer vision of the 
heavenly realities. (Heb. 11: 10.) 

To do works through the understanding of the letter 
unto a philosophical operation of the human mind, 
without the living mind of Christ, is death, for "the 
letter killeth." 

Let us therefore espouse the richness, the depth, the 
grandeur, the joy and the heavenly companionship 
which is open to us through the path of sorrow. 
(Matt. 5:4.) 



CHAPTER XXXI. 



NO SEPARATION. 

"I will not leave you comfortless, I will come 
to you." (John 14: 18.) 

JESUS spoke these words to those whom He loved, 
and who loved Him. He knew that they would 
miss Him when He should vanish from their human 
vision, therefore before the time of His departure from 
amid the earthly experiences and companionships, which 
departure had been revealed to Him, He gave them 
love's comforting assurance, that He was not leaving 
them in fact ; that He would still be with them. 

Blessed truth this unto those who perceive the truth, 
for it relates to our own loved ones, who have gone 
before us into the unseen world about us. They are 
with us, and that to help, and we may be conscious 
of this reality if we open our minds to that blessed life 
in the realization of this truth, instead of putting up 
the barrier of a closed mind, the barrier of unbelief. 
Jesus was not promising to do that which no one else 
could do. He has given us ample evidence that He 
had and has no powers that we and our loved ones 
cannot have; in fact He is our example. He tells us 

117 



118 DIVINE POWER. 

that the works He does we may do; that we are one 
with Him in God; therefore if we are one with 
Him in God, and our dear ones are one with Him in 
God, then we are in the one (same) Spirit (mind) 
(Phil. 2: 5), and we enter into the consciousness of 
blessed fellowship, and we find that our dear ones have 
not left us comfortless, but that they come to us. 

Abundant evidence could be presented of personal 
experience, but the reader can never enter into the 
knowledge of this uplifting truth until he or she has 
his or her personal experience, which everyone may 
have, and which transcends everything this world has 
to offer, and is an earnest of the fullness to come. 

How careful we should be of our thoughts, how 
eager to live out the Christ life, for we may help those 
who have passed over the imaginary line called death, 
as much by our love, our uplifting, God thought, now, 
as when they were in the flesh, and we may receive 
from them in a holy fellowship that knows no separa- 
tion. 

How soon will the world awaken out of its gross 
materiality into the consciousness of Spirit, from ignor- 
ance into light ? 



CHAPTER XXXII. 



ONENESS OF THE SEEN WITH THE UNSEEN. 

JTJHIS is true to those who look away from the spir- 
JL itually blinding prejudices and narrowness of 
mind ; to those who are not at one with the things of the 
world and the flesh, but are at home in the thought and 
experience of Spirit, and who are living lives of "prayer" 
and fasting, and are drinking deeply of the water of life 
and eating the bread of the Kingdom. To such the veil 
of obscurity grows thinner and thinner, until the great 
truth of the presence of the unseen world becomes a 
fact in experience, with the knowledge that there is a 
blessed atonement and a still more blessed fellowship 
that is mutually helpful. 

"You have drawn near to Mount Zion, the city of 
the living God, the heavenly Jerusalem, to countless 
hosts of angels, to the gathering and assemblage of 
God's eldest sons whose names are enrolled in Heaven, 
to God the Judge of all men, to the spirits of the right- 
eous who have reached perfection, to Jesus the inter- 
mediary of a new covenant." (Heb. 12: 22, 23. ) 

Every loving thought, every loving deed, is helpful 
to dear ones, whom we cannot see with the human 

119 



120 DIVINE POWER. 

eye, but who are very near to us. Therefore a flower, 
placed by the side of a still form, though it "lends no 
cheer to departed days," does, if it is the expression 
of love, help the dear one, through and by the love 
expressed, even as love helps those who are still in the 
flesh. 

What a joy to realize that we may live in such a 
blessed companionship, and have those in the unseen 
as our loving and helpful co-workers in the mutual 
effort to bring men and women to the Light — the 
blessed Spirit working through us and in us. Have 
you ever desired such an experience? Do you covet 
such companionship? It is for you, if you will but fit 
yourself to receive it. Then will your past experience 
fade in the light and joy of the opened Heaven. (John 
i : 51.) There are blessed ministrations "for them 
who shall be heirs of salvation." 

Prejudice closes the door to reason, and false teach- 
ing, born of prejudice, has closed the doors of many 
minds. This was so of Catherine Booth, founder of 
the Salvation Army, who denied, in her teaching, that 
we could have conscious revelation or visitation from 
those in the unseen; but in the last days of her life, 
as recorded by W. T. Stead, editor of "Review of 
Reviews," etc., in his life of Mrs. Booth; "and the 
Spirit, freed from its grosser envelope, was already in 
sight of the future life, her way of thinking underwent 
a great change" as a result of her personal experiences, 
as recorded by Mr. Stead; and she expressed a great 



ONENESS OF THE SEEN WITH THE UNSEEN. 121 

desire to be able to reveal herself to her dear ones 
after she should pass over, which she has done, as 
also recorded in the sketch of her life. Did not Jesus 
speak with Moses and Elias? (Luke 9: 30; John 
14: 12.) 

O ye of little faith, when will doubts and denials 
cease, and the mind of man turn from limitations and 
human prejudice, and with no earth-born barrier to 
intervene, or cords of fear, or self, to bind us to the 
shore of time, launch out into the eternal realm of 
Spirit, though still present in the flesh? 



CHAPTER XXXIII 



RESURRECTION. 

"I am the resurrection and the life; he that 
believeth in Me, though he were dead, yet shall 
he live ; and whosoever liveth and believeth in Me 
shall never die. Believest thou this?'' (John n: 
25, 26.) 

JT^HESE words were spoken in reply to Martha's 
JL reference to the old belief of "the resurrection 
at the last day." (John 11 : 24.) Jesus replied in the 
present tense, Martha was speaking in the future tense. 
Jesus said, "I am the resurrection/' not will be the 
resurrection. Jesus was speaking in the same sense as 
when He said, "I am the way, the truth and the life ; 
no man cometh unto the Father but by Me" — (John 
14: 6) — that is, I have the revealment of the Father 
(Matt. 11: 27), which is resurrection and life unto 
those who, believing My message, receive the reveal- 
ment. 

That those who have passed from the flesh are not 
waiting in their graves for "the last day" is evidenced 
not only by personal experience to-day, but we have 
ample evidence in the Scriptures. We are told that 
many of the departed saints appeared unto many after 
the resurrection of Jesus (Matt. 2J: 52, 53) ; was it 
not opened heavens and not opened graves ? The people 
supposed the saints and others to be sleeping in their 
122 



RESURRECTION. 123 

graves (Matt. 22: 31, 32), as they also erroneously 
thought there was forgiveness of sin in the shedding 
of blood. 

In Job 19 : 26 we read, in the Revised Bible, "And 
after my skin hath been thus destroyed, yet from my 
flesh shall I see God/' meaning, though absent from 
(or without) my flesh I shall see God. 

To claim that Moses is still sleeping, awaiting "the 
resurrection at the last day," is to disbelieve that Jesus 
spoke with Moses and Elias, who appeared in glory, 
and spoke of Jesus' departure so soon to come at 
Jerusalem, showing that Moses and Elias had full 
knowledge, not only of things present, but of things 
to come. The author knows something of opened 
heavens and the glory of the visitations in his own 
experience, as referred to in the chapter on Evi- 
dences; from the standpoint of his knowledge the 
words of Jesus, spoken in the present tense, stand out 
with a brilliancy, and awaken a response of joyous 
recognition of the truth of His teachings, and the 
author bears witness that from the unseen he has had 
the evidence. (John 16: 13, 14.) 

O reader! if you have not come into the conscious 
experience of the resurrection life, not only in yourself, 
but also in opened heavens; revealing to you the 
verities of that life, in "transfiguration" experiences, 
then you have heights to reach that you have not yet 
attained unto. These heights are spiritual; therein 
there is no element of the material, and no atonement 



124 DIVINE POWER. 

with any hypnotic system of denial. (Matt. 24: 24.) 
One must abandon himself to Spirit if he would have 
the blessed experiences of the revealment of the things 
of Spirit. 

If you are not willing to endure persecution, or you 
desire to cling to the things of this world, then you 
do not stand with Jesus; He is not your example. 
Some ambitious personality, some costly edifice, some 
showily gowned and jeweled congregation, some de- 
sire for earthly gain or popularity, may be leading 
you in helpless captivity, in delusive self-complacency, 
when these days should be spent in a better purpose — 
the developing of your individuality by God. Spirit 
(John 4: 24) does not reside in philosophy, termin- 
ology or human language. "That which is born of 
the flesh is flesh, and that which is born of the Spirit 
is spirit." (John 3: 6.) 

Jesus said to the man, "Sell whatsoever thou hast 
and give to the poor." It is to strip ourselves of 
every desire of possession or gain in the material, 
holding nothing as our own, but to aid the lowly, the 
needy and the outcast. Not building costly churches 
to attract the human eye while men and women and 
children are suffering for lack of the bread of Heaven 
and the earthly needs, but, in lowliness of heart, sim- 
plicity of life, and an abundance of love, giving out 
the water of life, and caring for the human needs 
in the experience of the resurrection life and of glori- 
fied fellowship. 



CHAPTER XXXIV. 



THE BELIEVER'S CREED AT ONE WITH DIVINE POWER. 

DIVINE Power in the life of the believer is at one 
with, and the result of the spiritual understanding 
of the foundation principle expressed in the words de- 
livered by Moses (Exodus 20: 3-5) and spoken by 
Jesus (Matt. 22 : 37). This brings man into atonement 
with God, and consequently into the attitude and act 
of love toward his neighbor, and into the power and 
the life which was manifested through the blessed 
Master. 

It is the self-righteous who wrap their garments 
about themselves and pass by on the other side. But 
they who know God have for their garment the ocean 
of His love, which takes in all men, each having his 
individual vision of God according to his perception, 
each striving to have a clearer understanding of truth, 
as presented in the Scriptures, through revealment 
by the Spirit of truth (John 16 : 13), unto power mani- 
fested in all good works. 



125 



CHAPTER XXXV. 



MARRIAGE. 

JTJ HE blending of two lives into one should be more 
jL than the earthly union of two individualities. True 
marriage is the eternal union of two, male and female, 
in the bonds of wedlock that has for its fulfilment the 
God union of the two in a love and bond of atonement 
that reaches to the utmost limitless infinity of immor- 
tality; that hopeth all things, that yieldeth all things, 
that endureth all things, that forsaketh all things but 
the one dear blessed counter-self in God, working in all 
things in unison, unto the developing of the holy re- 
lationship in the riches of the life unseen, our abiding 
habitation. 

Herein lieth the depth, the breadth and the height 
of an immortal experience that transcends all the 
glories of a universe and has for its crowning a garland 
of immortal blossoms of the fragrance of love divine. 
May you enter into this experience of coveted joy? 
Yes, if you have not, by being honest with yourself, 
honest with God, honest with your dear companion, 
and both launch out into the ocean of Spirit, hand in 
hand, to go forth in a new and better way, conscious 
of a soul-blending in atonement with God. 

126 



CHAPTER XXXVI. 



ATTUNED TO GOD. 

/TOD is omnipresent love, peace, life, power. How 
V2A few seem to dwell in the consciousness of this 
heavenly realm, which is all about us, filling all space ! 
Why is it that people dwell upon the earth wholly un- 
conscious of this presence ? Jesus' mission was to bring 
us into conscious atonement with this unseen realm, 
the very "atmosphere" of which is Power, Love, Life, 
Peace, and is revealed to and manifested through those 
who are attuned therewith. This realm is regnant 
with radiance and glory, revealed to our perception in 
degree corresponding to the clearness of our vision, 
or closed entirely from our consciousness by the barrier 
of self, with all that that means. 

A musical instrument out of tune will have no 
vibration of its chords when a similar instrument in 
perfect tune is played upon, but if the instrument is 
perfectly attuned, then the striking of the chords of 
the one will produce a corresponding vibration in 
the other. This musical illustration may help us into 
an understanding of our spiritual relationship to the 
great and glorious infinity of the realm of Love,vibrat- 

127 



128 DIVINE POWER. 

ing with the individual expressions of the radiant- 
clustered multitude attuned to the very atmosphere of 
music, — our Father — God, "in whom we live and move 
and have our being;" the Christ, our elder brother, 
teacher and revealer to our consciousness of the 
radiance and power of Love Divine, with whom we 
are joint heirs, even unto the fullness of all things, 
as we are able to receive, through desire and develop- 
ment, and thus being attuned to the glories of the 
unseen, we take our place and have our experience, 
with our loved ones, as w 7 e keep pace with them and 
they with us, hand in hand, in the everlasting sym- 
phony that makes up the harmony and the whole of 
Heaven. 



POEMS 



THAT OTHER COUNTRY. 

"Anoint thine eyes with eyesalve, that thou 
mayest see." (Rev. 3: 18.) 

Oh, that other blessed country, 

In which realm we all do walk, 
Knowing not the joys about us, 

Though of that blessed land we talk ! 

We have had our eyes so blinded 

By all the fleeting things of earth, 
That the realm unseen about us, 

To us, has had no conscious birth. 

Oh, what blind and foolish people, 

To sell our heritage so cheap, 
To be satisfied with a bubble 

That, we should know, we cannot keep ! 

Oh, lay hold on life immortal, 

Seek only joys that never fade, 
In that blessed land about us 

That our loving God hath made ! 

129 



130 DIVINE POWER. 

It is there are dearly loved ones, 
Walking so closely at our side, 

Often with their arms about us, 
They're there to help us, not to chide. 

Can't you see their happy faces ? 

Oh, can't you hear their loving voice? 
Can't you feel their spirit touches, 

Those who have made your life their choice? 

Oh, what wondrous love unto us 
Comes from that blessed world unseen ! 

Brother, sister, can't you feel it, 
Through and through your very being? 

It is God, divine, eternal, 

Whose love is given out to you 
Through our precious, blessed loved ones, 

As Christ hath told us they would do. 

And we give out in turn to them 
This same uplifting life of Love, 

And thus united in love's bond, 
We rise to grander heights above. 

Oh, give up your life of fashion, 
And seek the simpler one to live 

In this blessed joy immortal, 
And the knowledge to others give ! 

Oh, to follow the lowly Jesus, 
Look to the heights that He has shown, 

Commune on mounts of transfiguration 
With Him and dear ones all thine own! 



POEMS. 131 

Be led in paths not thy choosing, 

Relinquish self and mind and will 
Unto the Wisdom of the ages, 

Thy God thy life with joy will fill. 

In the glories of His Kingdom, 

With friends and loved ones thou shalt share, 
Though you see through a glass darkly, 

For clearer vision now prepare. 

Of the glories of that home-land, 

Though dwelling still upon the earth, 
We may have a conscious knowledge, 

When sight has come with spiritual birth. 

"We have also a more sure word of prophecy; 
whereunto ye do well that ye take heed, as unto 
a light that shineth in a dark place, until the day 
dawn, and the day-star arise in your hearts." 
(2 Peter i : 19.) 



THE FATHERHOOD OF GOD AND THE 
BROTHERHOOD OF MAN. 

To recognize our Father's love, 
To know God's rule all else above, 
Brings all men into one embrace, 
No matter what their creed or race. 

If all men see . not just alike, 
Why should one man his brother slight? 
They know not God, their cloaks who wrap, 
They fall into delusion's trap. 



132 DIVINE POWER. 

O brother, sister, see the light! 
Do you recognize each other's right, 
And in the bonds of love divine, 
Let our light to each other shine. 



It is the act. and not the speech, 
That is the truth, if truth we teach. 
Then let us learn the lesson, how 
To love our brother, and learn it now. 



MY PRAYER. 

Father, to Thy Spirit now 
In humble faith I lowly bow, 

For Thy great love to dwell within, 
Is freedom from all taint of sin. 

1 freely open wide the door 

To have revealed Thy perfect law. 



THE CHRIST-SPIRIT. 

Humility and love bestow 
A Christ-like spirit here below; 
For without these, and these alone, 
We cannot for our sins atone. 



POEMS. 133 

DECLARATION. 

In God I live and have my being, 
In Him I move, from all else fleeing; 
For in our God is naught but good, 
He doeth what I never could. 
I'm looking to Him, naught else seeing, 
He's life and health and all wellbeing; 
For in Him naught but these do dwell, 
Abiding here then am I well. 



SECRET OF SPIRITUAL POWER. 

Oh, hold the mind with steadfast care, 
Deep in Spirit, and no elsewhere; 
For there resideth peace and health, 
And the riches of enduring wealth! 
Now this is what the Christ doth teach, 
This is the goal we all must reach. 



MY EXPERIENCE. 

I look away from earthly gain 
And from all things else that are vain; 
Not away from those in sorrow, 
Or those who do trouble borrow ; 
To each and all I give out love, 
Manna which cometh from above. 
And when this life its course has run, 
And the life beyond has just begun, 



134 DIVINE POWER. 

Amid the glories of that home, 

Across the border of this life's gloam, 

I'll see the loved ones waiting there, 

Who've all the while lent loving care. 

Oh, what a welcome that will be, 

In that blessed world from shadows free ! 

Then will those we've helped bring greetings, 

'Midst the many joyous meetings. 

Patience, then, my weary brother, 

Let us tread life's path together. 

A little longer, my sister dear, 

And the mysteries will be clear. 

All together at home at "last, 

In love's embrace and friendship's clasp. 



INDIVIDUALITY. 
Are you living in the present 

With all the wealth of golden store, 
You have gathered in your experience 

Of the years that have gone before? 

Have you plucked out thorns and errors, 
As you have conquered one by one, 

Holding God only as eternal 
In the life immortal, here begun? 

We are of God, and life is endless, 

How important then, to dwell 
In His love and truth and power, 

In that He doeth all things well ! 



POEMS. 135 



What a loving, helpful people 

Such atonement with God doth make! 

What a blessed, eternal fellowship 
When in His likeness all awake ! 



We find harmony among ill-doers 

When they are all of the same mind; 

Do thou guard against deception, 

For those boasting harmony may be blind. 

We are in a world perplexing, 
Seeming often passes here for real ; 

Hold fast thy heritage of freedom, 
Thy individuality let no one steal. 

Be not lured by art and music, 
By handsome building or showy dress, 

Or smiles beguiling on the surface 
When acts, not words, deceit confess. 

To do great works, is not evidence 
Of the Christ mind, or Godly sect, 

Some so clever may deceive thee, 
Christ said, they'd almost mislead the elect. 

Oh, then look to God for wisdom ! 

Know love and justice as of Him, 
Look not to human personality 

Prone to earth's ambitions, gain or whim. 



136 DIVINE POWER. 

It was in a lowly manger, 
Wherein Jesus the Christ did lie, 

There was no human wealth or grandeur, 
Yet He was sought by the Magi. 

The type and the letter killeth; 

Creating type is a delusive snare, 
Whether building, dress or artifice, 

Of such teaching do thou beware. 

It's courage, when in the vortex caught, 
Thou dost require to break away; 

Oh, face persecution and temporal loss ! 
From the human to God find thy way. 



Jesus met just such sad conditions 
Among self-satisfied, pharisaic men; 

"Walk with them/' did say the tempter, 
"And I'll give thee all thou canst ken. 

But the Master preferred to suffer, 
And live in obedience to God alone; 

Faithfully He fulfilled His mission, 
Cruel men, required, He should atone. 

Will you face the cross with' Jesus, 
Like Him, through the suffering go, 

Because you cling to God the Father, 
Refusing: human mind to know? 



POEMS. 137 

Then you'll win a glorious victory, 
Counting all things of earth as dross; 

Soon you'll drop the flesh. from off thee 
And mount with Jesus beyond the cross! 

In the welcome to the victor, 
Thou wilt have won the great reward, 

Brother, sister, where's thy courage? 
Will you venture all for God? 



"Blessed are ye when men shall hate you and when they 
shall separate you from their company, and shall reproach you, 
and cast out your name as evil, for the Son of man's sake. 
Rejoice ye in that day, and leap for joy; for, behold, your 
reward is great in Heaven: for in the like manner did their 
fathers unto the prophets." (Luke 6: 22, 23.) 



A LITTLE CHILD. 

"Suffer little children to come unto Me" 

Are words of light and love; 
They indicate purity of the little child; 

Of such the Kingdom Above! 

And Heaven below is of the child mind too, 

For such are not condemned; 
Without sin, doth indicate the Master's words; 

Their mind with His doth blend. 



138 DIVINE POWER. 

Oh, be they here or in the blest home beyond, 

We'll seek to be of them; 
Blest companionship in the world unseen or seen, 

Purity will be ours then. 

O father, mother, do thou look to the Christ, 

As did the little ones; 
With them as thine and thou as theirs in union, 

In God, as His dear Sons. 

"And because ye are sons, God hath sent forth the Spirit of 
His Son into your hearts, crying, Abba, Father." (Gal. 4*6.) 



SUMMARY. 



" CT OD is Spirit."* There is no place where "Spirit" 
19C is not. In "Spirit" we live and move and have 
our being. To appreciate this fact, to live in the reali- 
zation of this reality, to have the understanding of this 
truth, is life, health, happiness, needs supplied, and the 
love that is immortality, lifting us into consciousness of 
the unseen (to the human vision), and though in the 
flesh, unconscious of the flesh, abiding in Spirit. Here 
resides the joy that the world knows nothing of; can 
neither give nor take away. 

Desire carries us to this experience; lack of desire 
does not. 

To contemplate infinity, to dwell consciously in the 
ocean of Love, with heavenly companionship — dear ones 
and companions, bringing about us and imparting to 
us their blessed influence; love and helpfulness,! not 
seen, but felt in spiritual consciousness, is transcendent 
and beyond the conception of those who look to the 
fleeting things of earth for their help and pleasure. 

*John 4: 24. ° 

fjohn 14: 18. 

139 



140 DIVINE POWER. 

To enter into this inexpressible experience that is 
contained in the fullness of the meaning of the one 
word "atonement/' is to have become joint heir with 
Christ,* and to have entered into some measure of 
the glories, the fuller radiance of which awaits us 
as the unfolding in our spiritual advancement goes on. 
The ever-present life and radiance, not only filling our 
consciousness as a living fact in our blessed and 
privileged experience, but also touching and affecting 
others, consciously and unconsciously to ourselves — 
consciously as we are the conscious avenues in the 
definite work of healing the sick, comforting the sor- 
rowing and revealing the source of all comfort, wisdom 
and supply, and unconsciously, as evidenced by testi- 
monies coming to us of uplift, healing and spiritual 
light, received by others when coming in contact with 
us, or while thinking of us, when we knew it not. How 
shall we express our gratitude for this blessed influ- 
ence about us in the unseen vouchsafed unto us? My 
dear reader, there is only one way to express such 
gratitude, and that is in greater humility, love, self- 
abnegation; then do we become a still better avenue 
or channel for Spirit, and we consequently enter into 
a deeper experience of God, which means added rich- 
ness of the heavenly realities in our individuality and 
as our possession and life. 



*Rom. 8: 17. 



SUMMARY. 141 

What a complete abandonment unto the ocean of 
Love is our privilege and our heritage, launching out 
into the deep, where the ailments, cares and the things 
of this world cannot reach us,* but the everlasting peace 
and joy is our abiding habitation, though storms may 
rage about our fleshy body and it be carried to the 
Cross in persecution, yet the richness of the joy in 
God is deepened and the heavenly host about us gathers 
in closer contact to minister to us in our added needs, 
as we with them, our dear ones and Christ, in God, 
are bound closer together in the blessed bonds of divine 
fellowship. 

O reader ! this is all and in all ; grow in this unf old- 
ment of Truth unto you, and God will be lived out in 
your own individuality unto all good works, and help- 
fulness to mankind in spiritual revealment, with the 
joy of immortality as your experience. 

*Psalm 91. 



FINAL. 

T) EAD your Bible daily, it is of the utmost import- 
Jj\ ance. Spend much time in spiritual communion, 
realizing your abiding place in the unseen, though still 
in the flesh; you cannot live a spiritual life without 
this constant soul-communion. It may make you seem 
different from your associates ; you will be, if they do 
not live this life of communion — Divine Power — and 
you do live it. You will then be, if not now, a servant 
of God — a messenger — one of the channels offered 
unto God for the use of the blessed Holy Spirit in re- 
vealing Spirit to mankind, through your atmosphere, 
though you say not a word. 

In your communion, do not have fear lest you should 
leave the fleshly body should the veil become so thin, 
through your coming into the spiritual consciousness 
of the unseen, that you feel the unseen presence all 
through you; fear would close the door to you; you 
would again be submerged in materiality, the result of 
your own act. A man in the water, without fear, will 
float peacefully upon its surface inhaling the air which 
is his normal physical element; but if he allows fear 

142 



FINAL. 143 

to enter his consciousness he will involuntarily go 
beneath the surface of the waters, the result of his 
own act. Be perfectly willing to leave the flesh or 
remain — this means absence of fear and atonement 
with the unseen. You will not leave the flesh until 
your work is finished, but you will be an avenue 
through which God can do a great spiritual work upon 
the earth. Such individualities are needed. You will 
have no care for the things of this world but will 
have all care for the things that are not seen 
— the heavenly realities — and you will do a greater 
work of love in every way to those about you ; 
your needs will be supplied, not in showy dress or 
personal display of material wealth, though you may 
be given the wealth ; you will be but a steward, denying 
yourself and helping the helpless, as a servant of God, 
knowing no class distinction and seeking to be led by 
the Spirit of Truth, regardless of criticism or personal 
interest. 

Make this book your constant companion until you 
have entered into the spiritual interpretation of the 
Scriptures through revealment by the Holy Spirit. 
Seek diligently and you will have the same mind "in 
you which was also in Christ Jesus." (Phil. 2: 5.) 
Don't fail! 



APPENDIX. 



PERSONALITY OF GOD. 

/TOD'S personality cannot be comprehended by the 
V9T human mind. We can only know God through 
revealment by the Holy Spirit, as we reach out spirit- 
ually, being led to do so by His revealment through 
Jesus the Christ, the prophets and His servants in all 
ages. St. Paul expressed God's omnipresence (Spirit 
filling all space) in the words "For in Him we live, 
and move, and have our being/' God does not reside 
in human words, neither can human words express 
God; this was evidenced in the failure of Jesus to 
express, to reveal God to the multitude, in speech ; the 
majority who listened to Jesus only saw or heard the 
human words which conveyed to them only their own 
human conception or understanding of the human 
language. 



THE TRINITY AND UNIPERSONALITY. 

It is said that St. Patrick on one occasion, when 
asked to express or explain the Trinity, stooped down 
and plucked a three-leaf clover, saying: "This is the 
nearest conception the human mind can have of the 

144 



APPENDIX. 145 

Trinity." Three leaves, one stem, all one. The human 
mind can have no true conception of the Trinity. 

One person may speak of the Trinity as "three 
persons in one God ;" another may speak of the uniper- 
sonality of the Deity, as "one God with three expres- 
sions;" both persons may have the same human 
conception expressed in different language, but the 
language makes to them an apparent difference which 
may not exist. 



INDEX TO TEXTS. 



Opening Chapter. 
Matt, ii : 27-30. 
John 3: 16. 
John 14: 10. 
Phil. 2 : 5. 
John 14: 6. 
John 15: 1, 2. 
John 4 : 24. 
John 14: 24. 
John 13: 1. 
John 13: 3-5. 
John 13 : 14, 15. 
John 14: 11. 
John 14: 12. 
Mark 10: 18. 
John 16: 23. 
John 16: 24. 
John 16: 20. 
Acts 2: 15-18. 
John 16: 2J. 
John 16: 33. 
John 17: 8. 
John 16: 13, 14. 
John 17: 1. 
John 17: 2. 
John 17: 3. 
Rom. 6: 8. 
Heb. 2: 14-18. 

146 



Chapter II. 

Luke 12: 31. 
Luke 6: 44. 
Mark 3: 25. 
Luke 12: 25, 26. 
Matt. 16: 23. 
James 5 : 15. 
James 5 : 14. 
Matt. 25: 4. 
2 Cor. 3 : 6, 
Psalm 103 : 3. 
Gal. 5 : 25. 
John 14: 13. 

Chapter III. 

John 7: 17. 
Matt. 9: 29. 
Rom. 8: 26-28. 

Chapter IV. 



Luke 11 
Luke 1 1 : 



2-4. 
5-13. 



Chapter V. 
Luke 9: 2. 



Chapter VI. 
John 14: 12. 
Matt. 26 : 27, 28. 
Mark 14: 24. 
Luke 22 : 20. 
1 Cor. 11 : 25. 
Matt. 25: 26. 
Luke 15: 11, 24. 

Chapter VII. 
Luke 7: 48. 
Luke 5: 20. 

1 John 1 : 9. 
Luke 7: 47. 
Rom. 6: 11. 
Rom. 6: 7. 

Chapter VIII. 
Isa. 26: 3. 
Jude 24. 

2 Peter 1 : 10. 

Chapter IX. 
Rom. 10: 9. 

Chapter X. 
1 Cor. 9: 19, 20. 
Heb. 10: 4. 



INDEX TO TEXTS. 



147 



Chapter XL 
Rom. 8: 17. 

Chapter XII. 
1 John 4: 16. 
Gal. 5: 11. 
1 Cor. 1 : 17, 18. 
1 Cor. 1 : 25. 
Acts 5 : 30, 32. 
Col. 1: 18. 

Chapter XIII. 

John 15: 15, 16. 

1 Cor. 14: 15. 
John 15: 7. 
Luke 11: 2-4, 9, 13. 

Chapter XIV. 
Heb. 11 : 1. 
Prov. 16 : 22. 

Chapter XV. 
Prov. 4: 23. 
Luke 15: 8. 
Phil. 3: 13, 14. 
Heb. 12: 3-8. 
Rom. 7: 24. 

2 Tim. 4: 7. 

1 Cor. 2: 9. 
Joshua 24: 15. 

Chapter XVI. 

2 Cor. 3: 6. 

Chapter XVII. 

John 14: 23. 
1 Peter 1: 24. 
1 John 4: 16. 
1 John 4: 17. 
John 16: 26. 
John 15: 27. 



Chapter XVIII. 
Rom. 13: 10. 
Col. 3: 13, 14. 
1 Tim. 1: 5. 
1 Peter 4: 8. 
1 Cor. 13: 1-8. 
1 Cor. 14: 1. 

1 Cor. 16: 14. 

Chapter XXL 
Psalm 25 : 9. 
Psalm 32: 8. 
Psalm 48: 14. 
Isa. 58: 11. 
Luke 1 : 79. 
John 18: 11. 

Chapter XXII. 
Gal. 5: 22, 23. 

Chapter XXIII. 
John 2 : 19. 
Heb. 10: 6,9-12, 16. 
Heb. 10: 9, 9, 1 1- 16. 
Heb. 10: 10, 28. 
Heb. 10: 11. 
Heb. 10: 12. 
Heb. 10: 16. 

Chapter XXIV. 
Heb. 9: 8, 9. 
Heb. 9: 11. 
Heb. 9: 12. 
Heb. 9: 13, 14. 
Heb. 9: 15, 16. 
Heb. 9: 23. 
Heb. 9: 28. 

2 Cor. 5 : 21. 

1 Peter 2 : 24. 



Chapter XXV. 

Rev. 7:14. 
Rev. 12: 11. 
Acts 20: 28. 
Acts 20: 29. 
Rom. 3: 28. 
Luke 20: 13, 15. 
Rom. 5: 9, 11. 
Acts 4:2; 17: 18; 

26: 8. 
Rom. 8: 11. 
Eph. 1 : 7. 
Heb. 12: 2. 
Col. 1: 13, 14. 
Heb. 9: 22. 
Heb. 10: 19-21. 
Heb. 10: 22. 
Heb. 10: 28. 
Rom. 14: 20. 
Heb. 10: 29. 
Heb. 13: 20. 
Heb. 8: 10. 
1 Peter 18: 19. 
1 Peter 1 : 7. 
Col. 1 : 20. 
1 Col. 10: 14-21. 
1 Col. 9: 20. 
Rev. 1: 5. 
Rev. 5: 9. 
John 16: 13. 
Eph. 2: 13. 
John 1 : 7. 
Heb. 13: 12. 
1 Peter 1 : 2. 

The connecting 
bridge between the 
old and the new. 
(Page 105.) 
Heb. 12: 23, 24. 



148 



DIVINE POWER. 



Chapter XXVI. 

Num. 21 : 9. 
Gen. 1: 26. 
John 3 : 14, 15. 

Chapter XXVII. 

Luke 14: 13. 
John 4: 14. 
John 4: 32-34. 

Chapter XXIX. 
Psalm 91. 



Chapter XXX. 

Eccl. 7: 3. 
Luke 6 : 21. 
Heb. 11: 10. 
Matt. 5: 4. 

Chapter XXXI. 
John 14: 18. 

Chapter XXXII 
Heb. 12 : 22, 23. 
John 1: 51. 



Chapter XXXIII. 

John 11: 25, 26. 
John 1 1 : 24. 
Matt. 27: 52, 53. 
Matt. 22: 31, 32. 
Job 19: 26. 
Matt. 24: 24. 
John 3: 6. 

Chapter XXXIV. 

Exodus 20: 3-5. 
Matt. 22: 37. 



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